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LIBRA.RY 


^ 


Theological    Seminary, 

PRINCETON,    N.J. 


BR  120  .D5  1831 
Dickinson,  Jonathan,  1688- 

1747. 
Familiar  letters  to  a 


V 


FAMILIAR  LETTERS 


OPr    A    VABIETY    OP 


SEASONABLE  AND  IMPORTANT 

SUBJECTS   IN   RELIGION. 


BY    THE 
/ 

REV.  JONATHAN  DICKINSON,  A.  M. 

PEESIDENT  OF  PKINCKTON   COLLEGE,    NEW-JER3EY. 


WITH   Alf 

INTRODUCTORY    ESSAY". 

BT     THE 
REV.    DAVID    YOUNG, 

OP   PERTH. 


PITTSBURGH: 
PUBLISHED    BY    D.    AND    M.    MACLEAN. 

1631. 


IV  PREFACE. 

be  not  unseasonable  to  represent  to  our  people,  in  a  clear 
and  distinct  view,  the  experiences  of  vital  religion,  which 
are  necessary  to  constitute  them  Christians  indeed.  This 
is  aimed  at  in  the  publication  of  most  of  the  following  Letters. 

The  danger  we  are  in  of  prevailing  Antinomianism,  and 
the  actual  prevalence  that  it  has  already  obtained  in  some 
parts  of  the  country,  is  a  sufficient  justification  of  the  attempt 
I  have  made  to  set  the  foundation-error  of  the  Antinomians 
in  a  true  light,  and  to  discover  its  dangerous  tendency. 

If  any  are  inclined  to  censure  me  for  troubling  the  world 
with  new  discourses  upon  such  subjects  as  I  had  publicly 
treated  on  before,  particularly  the  evidences  of  Christianity, 
the  sovereignty  of  divine  grace,  faith  and  justification,  they 
may  consider,  that  these  are  most  important  points,  and  de- 
serve the  most  particular  illustration;  that  tbere  is  at  this 
time  a  special  call  to  remove  the  objections  against  them  out 
of  the  way;  and  that  this  is  now  attempted  in  a  different  man- 
ner from  my  former  discourses  on  these  subjects,  and,  I  trust, 
with  some  additional  evidence  to  the  truth. 

If  any  of  my  readers  are  so  curious  as  to  inquire  to  whom 
these  Letters  were  directed,  it  is  sufficient  answer,  that  they 
are  now,  by  the  press,  directed  to  them;  and  if  they  can  im-' 
prove  them  to  their  spiritual  advantage,  it  will  answer  the  end 
of  their  publication.  May  the  blessing  of  God  attend  them 
to  this  purpose!  J.  D. 


iCOT^r'TEHTS 


Introductorv  Essay,  .  ,  .  .  -  ^ 

I^ETTER  L  The  Danger  of  Infidelity  briefly  represeuted,  9 

LETTER  IL  A  brief  and  general  view  of  the  Evidences  of  the 

Christian  Religion,  .....  '5 

LETTER  III.  An  historical  Account  of  the  Birth,  Life,  Passion, 
Resurrection,  Ascensiofl,  and  future  Kingdom  of  our  blessed 
Saviour,  collected  from  the  Prophecies  of  the  Old  Testament,       27 

LETTER  IV.  The  Certainty  of  those  Facts  upon  which  the  Evi- 
dence of  Christianity  depends,  >  .  ,  38 

LETTER  V.  Some  of  tlie  Internal  Evidences  of  Christianity  coji- 

sidered,  .  •  •  •  .  ,  4? 

LETTER  VI.  Some  Objections  against  the  Internal  Evidences  of 
-  Christianity  considered  and  answered,  .  59 

LETTER  Vn.     The  doctrine  of  God's  Sovereign  Grace  vindiea- 

ted,  and  some  Exceptions  against  it  considered  and  answered,     69 

LETTER  VIII.     The  difference  between  a  True  Saving  Fuith, 

and  a  Dead  Temporary  Faith,  distinctly  considered,         ,  81 

LETTER  IX.     The  difference  between  a  Legal  and  an  Evangsli- 

cal  Repentance  distinctly  considered,  .  1)6 

LETTER  X.     The   Seventh  Chapter  to  the  Romans  proved  to 

contain  the  Description  and  Ciiaracter  of  a  Converted  Stci.te,     115 

LETTER  XL  The  Moravian  and  Antinomian  doctrine  of  .Tnstifi- 

cation,  in  some  of  its  peculiar  points,  considered  and  refuted     133 

LETTER  XII.     The  doctrine  of  a  Sinner's- Justification  by  the 

imputed  Righteousness  of  Christ,  explained  and  vindicated,      153 

LETTER  XIII.     Whether  we  are  justified  by  Faith  and  Ol^edi- 

ence  to  the  Gospel,  as  a  new  law  of  Grace,  considered,  173 

LETTER  XIV.  The  notion  of  a  first  Juslification  by  Faith,  and 
a  secondary  Justification  by  sincere  Obedience,  discussed  and 
confuted,  .  .  .  ,  .  196 


VI  CONTENTS. 

LETTER  XV.  The  Apostle  James's  doctrine  of  Justification  by 
Works,  in  his  second  chapter,  distinctly  reviewed,  and  set  in 
its  genuine  light,  by  a  comparison  with  the  Apostle  Paul's 
doctrine  of  Justification  by  Faith,  .  .  .  212 

LETTER  XVI.    In   what  respect  Good  Works  are  necessary, 

and  our  obligations  to  them  represented  and  urged,        .  230 

LETTER  XVII.  The  nature  of  the  Believer's  Union  to  Christ 
briefly  explained,  and  the  necessity  of  it  asserted  and  de- 
fended,    .......  249 

LETTER  XVIII.  Some  Antinomian  abuses  of  the  doctrine  of 
Believers'  union  to  Christ,  or  pleas  from  it  for  licentiousness 
and  security  in  sinning,  considered  and  obviated,  .  267 

LETTER  XIX.     Particular  Advices  and  Directions,  for  a  close 

and  comfortable  Walk  with  God,  .  .  .  286 


IJVTRODUCTOUY    ESSAY. 


Wk  are  somewhat  disposed  to  think,  that  "  Dickinson's  Familiar 
Letters"  are  not  so  generally  known  to  religious  readers,  in  thia 
country,  as  their  character  would  lead  us  to  expect.  From  some  cause 
or  other  they  seem  to  be  confined  to  the  libraries  of  those  wliose  supe- 
rior mental  culture,  and  general  acquaintance  with  religious  books, 
have  taught  them  to  be  select  in  their  choice  of  domestic  reading.  If 
we  be  right  in  this  conjecture,  which,  so  far  as  our  own  observation  ex- 
tends, we  rather  think  we  are,  the  fact  is  somewhat  surprising,  and 
must  be  ascribed  to  the  operation  of  those  negative  causes  by  which 
some  of  the  best  things  in  the  world  of  literature  occasionally  drop  out 
of  view.  It  is  a  volume  of  which  we  can  confidently  say,  that  its  Ian- 
guage  is  free  and  familiar,  its  sentiments  rigidly  scriptural,  and  its 
reasonings  clear  and  conclusive;  while  its  subject  is  most  important,  and 
its  calm  enlightened  spiritual  earnestness,  fitted  to  produce  a  deep  im- 
pression on  a  mind  which  is  inquisitively  serious.  To  the  reader  who 
takes  it  up,  however,  we  freely  give  warning,  that  it  deals  not  at  all  in 
popular  declamation,  nor  seeks  to  entice  him  into  love  with  religion  by 
the  honeyed  harmony  of  mere  diction,  but  treats  him,  as  a  man  should 
ever  be  treated,  by  reasoning  its  way  to  his  heart  through  the  medium 
of  his  understanding,  and  teaching  him  to  judge  of  religion  from  what 
it  is  in  itself,  uninfluenced  by  the  human  accessories  which  often  lower 
its  dignity,  or  the  adventitious  embellishments  in  which  it  is  some- 
times disguised. 

It  is  a  volume  which  requires  thought,  and  yet  the  author  has  con- 
trived to  make  the  process  of  thinking  remarkably  easy,  by  throwing^ 
the  whole  into  the  form  of  an  epistolary  correspondence  with  a  very 
interesting  inquirer,  w^io  was  too  intellectual  in  his  turn  of  mind,  and 
too  exalted  in  the  pride  of  reason,  to  be  wrought  down  to  the  faith  of  the 
gospel  by  any  thing  but  the  mastery  of  its  own  specific  argument.  Its 
subject  is  most  important,  and  this  is  the  character  of  every  subject  in 
any  way  connected  with  man's  eternal  destiny;  but  it  derives  a  peculiar 
importance  from  the  consideration,  that  it  directly  meets,  and  eflfectual- 
ly  removes,  the  very  difficulties  which,  in  one  form  or  other,  the  man 
of  intellectual  ungodliness  is  sure  to  encounter  in  his  progress  to  gen- 
uine Christianity.  This  is  the  one  point  on  which  its  Author  has  put 
forth  the  greatness  of  his  strength;  and  as  we  know  how  necessary  it  is 
for  the  ingenuous  reader,  whose  situation  requires  it,  to  have  the  train 
of  sentiment  familiar  to  his  mind,  through  which  it  proposes  to  conduct 
him,  we  shall  endeavor  to  set  the  whole  before  him  in  one  connected 
series. 

The  entire  volume  is  devoted  to  the  establishment  and  illustration  of 
the  following  interesting  propositions: — ^That,  even  on  the  supposition 
that  the  whole  system  of  Christianity  is  a  cunningly  devised  fable,  the 
speculations  of  infidelity  are  a  miserable  tissue  of  bewilderment  and 
folly, — that  the  evidence  given  for  the  truth  of  Christianity  is  more  than 
sufficient  to  meet  the  most  unbounded  of  our  reasonable  demands,— 
thatlo  ask  more  evidence  than  has  been  given,  in  kind,  or  quantity^  or 


it  tNTRODUCTOBY   ESSAY. 

perspicuity,  would  be  to  exemplify  the  grossest  perversity,  since  nd 
addition  which  man  can  devise  could  increase  the  claim  of  Christianity 
on  our  moral  reception, — that  ta  resist  a  body  of  evidence  so  clear  and 
abundant  as  that  which  Christianity  presents,  because  a  few  motes  of 
difficulty  are  floating-  amidst  its  light,  is  to  betray  the  most  deplorable 
moral  infatuation, — that  the  effects  produced  by  Christianity  on  the 
hearts  and  characters  of  its  genuine  disciples,  cannot  possibly  be  ac- 
counted for,  except  on  the  principle  of  its  truth  and  divinity, — that  the 
hypocrisy,  or  fanaticism,  or  moral  inconsistencies,  which  characterize 
some  who  proiess  Christianity,  are  no  argument  whatever  against  its 
heavenly  origin, — that  there  are  certain  assignable  characteristics,  by 
which  a  savin<^  belief  of  Christianity  is  capable  of  being  distinguished 
from  every  counterfeit, — that  to  substitute  a  mere  impression  that  we 
are  interested  in  the  Christian  salvation,  in  the  room  of  that  belief  in 
the  testimony  of  God  which  alone  can  warrant  such  an  impression,  is 
io  commit  a  fatal  mistake, — that  our  justification  is  founded  in  the  right- 
eousness  or"  Christ  alone,  and  is  not  procured,  in  less  or  more,  by  faith 
or  works  on  our  part, — that  although  good  works  contribute  nothing  to 
the  conversion  of  a  sinner,  nor  directly  to  the  support  of  his  new  nature, 
after  he  is  converted,  yet  they  are  indispensable  to  the  development  of 
his  new  character,  and  the  consummation  of  his  new  destiny, — that  be- 
tween Christ  and  those  who  believe  iii  him,  an  ineffably  intimate  union 
subsists,  v/hich  is  the  source  of  their  spiritual  nourishment,  the  medium 
of  their  communion  with  him,  and  the  stimulus  of  all  their  spiritual 
activities, — tliat  this  union,  with  the  ultimate  safety  which  it  involves, 
Bo  far  from  producing  ease  in  sin,  is  the  grand  incentive  to  industry  for 
the  mortifxcation  of  evil  desire,  and  the  prosecution  of  holiness, — that 
while  Christ  has  obeyed  for  us,  even  unto  deatl^  he  has  not  released  us 
from  the  obligation  which  lies  on  us  as  moral  agents,  to  live  to  the  glory 
of  Him  who  created  us;  for,  instead  of  saving,  this  would  desti'oy  us, 
defeating  Iho  end  of  the  Cliristian  economy,  and  leaving  tis  utterly  in- 
capable of  en;  jv'ing  its  proffered  blessedness, — and  that  no  inducements 
to  a  life  of  holiness  can  possibly  be  named,  which  are  either  so  clearer 
so  cogent  as  those  which  these  views  ofChristianity  are  fitted  to  suggest. 
From  this  epitome,  the  reader  will  perceive  that  this  is  eminently  a 
book  for  the  man  whose  moral  repugnance  to  Christianity  is  somewhat 
intellectual,  who  has  been  caught  in  the  snare  of  infidel  speculation,  or, 
afler  escaping  from  this  species  of  sophistry,  has  been  thrown  amidst 
the  equally  subtle  entanglements  of  conflicting  doctrinal  opinions.  It 
approaches  this  ruan  at  the  remote  point  of  settled  and  scornful  unbelief. 
It  bears  with  Iiis  pride  and  petulance — it  patiently  examines  his  wild- 
esfc- objections — it  avails  itself  of  no  advantages,  but  those  which  are 
fairly  won  ^v  the  force  of  truth  and  argument — and  it  carries  him  gra- 
dually  ffSon  one  position  to  another,  till,  by  the  grace  of  God,  it  sets 
him  dov/n  in  the  joy  and  peace  which  are  in  believing.  It  is  true,  that 
the  author  does  not  exhaust  the  argument  for  the  truth  of  revealed  reli- 
gion, but  confines  himself  to  a  single  point — the  divine  mission  of  Jesus 
Christ,  with  the  collateral  evidence  thence  arising.  But  the  reader  will 
bear  in  mind,  that,  if  this  point  be  once  established,  as  is  here  triumph- 
antly  done  by  an  overpowering  weight  of  evidence,  every  other  neces- 
sarily follows,  and  the  cause  of  scepticism  is  utterly  lost.  For  although, 
afler  this,  there  may  be  difficulties  which  still  remain  unsolved,  these 
difficulties  are  of  minor  importance;  and  may  be  solved  or  not,  as  the 
jaeans  of  solution  are  given  or  withheld,  without  at  all  affecting  the 


INTRODUCTORY   ESSAY.  lU 

Stability  of  the  general  structure  of  Christian  truth.  It  may  be  proper 
to  apprize  the  reader,  that,  by  "  the  internal  evidences  of  Christianity," 
Mr.  Dickinson  does  not  mean  those  proofs  of  its  divinity  which  he 
within  the  Bible  itself,  but  the  effects  produced  by  its  doctrines  and 
promises  within  the  hearts  of  men— eM "As,  so  powerfully  regenerative 
of  the  most  depraved  and  profligate,  so  obviously  superhuman,  perva- 
sive, and  durable,  as  to  remain  for  ever  unaccounted  for,  unless  we 
shall  ascribe  them  to  a  power  which  is  divine.  Upon  the  whole,  we 
regard  the  volume  as  having  merit  beyond  its  pretensions,  and  possess- 
mg  a  very  peculiar  aptitude,  not  merely  for  establishing  its  positions, 
but  for  travelling  to  them  by  such  a  process  as  constrains  the  reader  to 
reason  as  he  reads,  and  in  this  way  to  arrive  at  conclusions  which  he 
feels  to  be  his  own. 

Without  adverting  more  particularly  to  the  doctrinal  part  of  this 
volume,  we  shall  limit  what  we  have  further  to  say,  to  the  topic  with 
which  it  commences,  namely,  the  evidence  of  Christianity,  or  the  grand 
fundamental  truth,  that  the  Bible  is  the  Word  of  God.  We  do  not  mean 
to  discuss  this  evidence,  or  estimate  the  amount  of  its  power  and  con- 
clusiveness, but  rather  to  speciiy  the  moral  circumstances  which  are 
certainly  known  to  obstruct  its  power,  and  tend  to  foster  a  state  of  mind 
which  no  amount  of  mere  evidence  can  possibly  subdue. 

It  cannot  but  minister  the  highest  delight  to  a  well-informed  Chris-, 
tian,  whose  belief  in  the  word  ofG©d  is  as  enlightened  as  it  is  decided,- 
to  contemplate  the  abundance  of  the  argument  by  which  his  faith  is 
supported,  and  to  feel,  as  he  necessarily  must,  that,  in  yielding  himself 
up  to  the  dictates  of  his  Bible,  he  m'akes  a  use  of  his  understanding 
which  is  as  rational  as  it  is  devout.  Ke  may  well  exult  in  the  position 
which  he  occupies,  since  enlarged  researcli  lias  enabled  him  to  discover, 
that,  wliileeach  of  tlie  grand  divisions  of  the  evidence  lor  Christianity 
supports  the  others,  and  exactly  fits  its  place  in  that  finely  adjusted 
system  which  gives  to  the  whole  the  weight  of  a  moral  demonstration, 
every  one  of  these  divisions  has  a  povv'er  within  itself  to  carry  the  ques- 
tion unanswerably,  and  involve  the  acutest  infidel  in  irretrievable  de- 
feat.  His  right  to.  triumph  in  the  argument  of  his  iaith  is  clearly  in- 
contestable; since,  in  tlie  light  of  its  progress,  and  in  defiance  of  subtil- 
ties  the  most  artlul,  it  has  given  him  the  certainty,  that  corroborative 
references  to  its  existence  are  interspersed. through  tlie  oldest  and  best 
accredited  records  of  antiquity, — that  it  is  mixed-up  with  the  history  of 
human  affairs,  down  through  all  the  subsequent  ages,  just  as  might  be 
expected  on  the  supposition,  that  it  is  what  it  professes  to  be,  and  has 
maintained  throughout  an  unchanging  character, — that  the  books  which 
contain  it  were  positively  written  by  the  men  whom  it  declares  to  have 
written  them,  and  are  in  his  hands  as  their  penmen  left  them, — that 
from  its  characteristic  doctrines,  spirit,  and  power,  there  emanates  a 
glory  which  evinces  the  absurdity  of  supposirg  it  human,  and  dial- 
lenges  for  it  an  origin  which  cannot  be  less  than  divine, — that  He  wha 
established  the  course  of  nature,  arrested  the  operation  of  nature's 
laws,  and  astonished  the  world  with  miracles,  stupendous  and  varied, 
WTOught  in  avowed  connexion  with  it,  and  expressly  intended  to  attest 
its  divinity,  and  illustrate  its  gracious  character,--that  the  proof  of 
these  miracles,  as  carried  down  to  us,  cannot  be  resisted  or  explained 
away,  except  by  assuming  principles  which  are  yet  more  staggering 
than  the  miracles  themselves,  and  which,  if  they  were  assumed,  would 
daringly  limit  the  Godhead,  destroy  the  credit  of  moral  evidence,  and 


IV  INTRODUCTORY   ESSAf. 

involve  as  in  all  the  miseries  of  universal  distrust, — that  it  contains  a 
multitude  of  specific  predictions  respecting-  its  own  developments,  and 
the  destinies  of  nations  in  connexion  with  it,  which  have  already  been 
accomplished  with  most  surprising  exactness,  or  are  coming  forth  into 
fact  every  day  before  his  eyes, — that  although  its  spirit  be  directly  op- 
posed to  the  most  inveterate  moral  propensities  of  the  whole  human 
family,  although  its  mortifications  are  many,  and  its  rewards  precisely 
of  that  kind  which  man,  in  his  present  condition,  can  least  of  all  appre- 
ciate, yet  is  it  gaining  an  ascendency,  and  producing  a  series  of  moral 
transformations,  which  must  remain  an  eternal  prodigy,  unequalled  and 
unexplained,  unless  he  suppose  it  animated  by  the  inspiration  of  the 
Almighty, — and  that  the  objections  to  this  system  of  evidence,  after 
being  magnified  to  the  uttermost,  and  managed  with  the  greatest  dex- 
terity, instead  of  doing  it  injury  in  any  one  department,  have  tended 
decidedly  to  its  confirmation,  rendering  it  clearer  and  more  satisfactory 
than  it  was  ever  knovi/^n  to  be  before  they  were  agitated. 

With  these  ascertainments  before  his  eyes,  he  can  lift  up  his  head  as 
a  man  of  understanding;  and  under  the  force  of  a  conviction  which  is 
patiently  reasoned,  and  invincibly  confirmed,  he  can  say  to  him  who 
was  Jesus  of  Nazareth,  "  I  believe,  and  am  sure,  that  thou  art  that 
Christ,  the  Son  of  the  living  God."  We  are  very  far  indeed  from  de- 
preciating the  argument  which  is  drawn  from  these,  and  similar 
sources.  We  liold  that  argument  as  the  standing  testimony  of  heaven 
to  the  divinity  of  our  Holy  Scriptures,  which  is  destined  to  maintain 
their  claims  so  long  as  the  earth  endures;  and  we  fearlessly  point  to  it 
as  tlie  bulwark  of  our  religion;  which  the  mightiest  efiJbrts  of  its  adver- 
saries shall  never  be  able  to  deuiolish.-  It  is  an  argument  which,  in 
hands  which  had  nerve  to  wield  it,  has  done  us  a  most  essential  service; 
and  it  remains,  with  vigor  unimpaired,  in  perfect  readiness  for  new 
exploits.  jN"ot  only  is  it  decisive  with  the  man  who  can  estimate  its 
import,  but  it  has  put  opposing  argument  to  eternal  silence,  and  ban- 
ished every  thing  like  reputable  controversy  entirely  from  the  field.  It 
has  rescued  reason  from  the  thraldom  of  scepticism,  and  brought  her 
over  to  Christianity,  her  natural  and  legitimate  ally.  It  has  made  it 
clear  as  the  ligiit  of  day,  that  although  a  fanatic  may  feed  his  distemper 
under  the  name  of  Christianity,  yet  Christianity,  in  her  true  spirit,  is 
tlie  enemy  of  all  fanaticisiji.  In  the  mastery  of  its  modern  achieve- 
ments, it  has  fairly  turned  the  tide  of  opinion  with  the  men  of  intellect 
and  research,  and  taught  the  keenest  of  our  learned  adversaries,  who 
have  any  sense  of  controversial  decorum,  that,  if  they  will  not  yield  to 
the  faith  of  the  Gosijel,  they  must  not  venture  on  any  tiling  more  than 
simply  letting  it  alone.  Nor  can  it  be  denied,  tliat,  in  instances  not  a 
few,  this  very  argument  has  proved  itself  an  overmatch  for  those  who 
encountered  it  with  hostile  intentions,  disclosing  their  sophistries  be- 
fore their  eyes  by  a  light  which  they  could  not  extinguish,  dislodging 
the  enmity  which  steeled  their  hearts  against  it,  and  constraining  them, 
like  Saul  of  Tarsus,  to  publish  "  tlie  faith  which  once  they  destroyed." 

Still  we  must  tell  3'ou  plainly,  that  this  invincible  argument,  with  all 
its  strength  and  comprehension,  has  carried  very  few  to  a  saving  re. 
ception  of  Christianity.  The  great  mass  of  sinful  men  to  whom  salva- 
tion  is  proclaimed,  have  neither  intellect  nor  means  for  tracing  it  to  its 
legitimate  results;  and  were  they  shut  up  to  it  alone,  as  their  entrance 
into  life,  they  behooved  to  perish  for  ever,  with  the  Bible  in  their  hands, 
through  mere  incapacity  for  examining  its  credentials.     Of  this,  how. 


INTRODUCTORY    ESSAY.  V 

ever,  they  are  in  no  dang-er.  There  is  an  argument  of  experience,  as 
well  as  of  fact  and  induction;  and  a  confirmed  assurance  of  the  divinity 
of  the  Bible  may  be  derived  from  the  former,  with  far  greater  facility, 
and  inconceivably  deeper  effect,  than  it  ever  can  be  from  the  latter. 
The  doctrines  of  salvation  through  Jesus  Christ,  arc  read  or  preached 
to  the  child  of  guilt  and  profligacy — the  Spirit,  who  endited  them,  car- 
ries them  to  his  heart  by  irresistible  divine  operations — he  is  convinced 
oi"  sin,  and  brought  to  experience  the  mercy  of  God — a  change  is  \)T0- 
duced,  he  knows  not  how,  but  its  fruits  evince  its  heavenly  origin — he 
has  the  witness  in  himself,  and  shows  it  in  his  altered  character — and, 
with  sentiments  of  ingenuous  wonder,  he  replies  to  the  cavils  of  the 
sceptic,  "  Why,  lierein  is  a  marvellous  thing,  that  ye  know  not  from 
whence  he  is,  and  yet  he  hath  opened  mine  eyes."  Thus  it  is,  in  the 
compassion  of  heaven,  that,  without  the  toils  of  erudition,  or  any  process 
of  lengthened  argument,  the  Bible  comes  at  once  to  the  consciences  of 
men,  and,  enforced  by  Him  who  is  lord  of  the  conscience,  produces  an 
impress  of  its  divinity,  which  is  felt  to  have  the  power  of  a  moral  demon- 
stration, and  which  sophistry  may  disturb,  but  can  never  obliterate. 

But  when  we  say  that  the  system  of  argument  referred  to  above,  has 
carried  very  few  to  a  saving  reception  of  Christianity,  we  mean  the 
remark  to  apply  to  those  who  are  perfectly  capable  of  tracing  its  bear- 
ings, and  have,  in  fact,  drawn  it  out  into  clear  and  invincible  conclu- 
sions.  Some  of  them  who  believe  its  conclusions,  are  not  the  subjects 
of  saving  grace,  but  present  the  most  deplorable  anomaly  of  knowing 
tlie  Bible  to  be  true,  and  yet  refusing  to  submit  their  hearts  to  its  prof- 
fers  and  its  discipline.  And  others  of  them,  who  believe  to  the  saving 
of  the  soul,  are  very  well  aware,  that,  although  i  fixed  Christianity  in 
their  heads,  it  was  not  the  light  of  its  general  evidence,  but  the  specifi-C 
force  of  truth  coming  direct  from  the  Bible  itself,  just  as  it  comes  to  the 
most  illiterate,  which  brought  Christianity  down  to  their  hearts,  and 
renewed  thCTn  in  the  spirit  of  their  minds.  These  are  matters  of  fact, 
founded  on  experience  and  common  observation.  The  general  argument 
may  enlighten  the  head,  or  put  an  end  to  speculative  scepticism,  but  it 
does  not  infallibly  change  the  heart.  It  may  convince  the  candid,  or 
confound  the  obstinate,  or  turn  the  odium  of  bigotry  and  perverseness 
over  on  those  to  whom  it  belongs,  but  genuine  conversion  to  the  God  of 
the  Bible  is  very  seldom  produced  by  it. 

But  why  is  it  that  this  argument  does  not  convince  instead  of  con- 
founding, or  lead  to  conversion  in  every  instance  where  it  produces 
conviction?  If  we  except  a  few  of  the  frivolous  or  profligate,  vehose 
career  is  scarcely  rational  at  all,  is  it  not  the  manner  of  man,  in  all 
other  matters,  to  turn  his  convictions  into  profitable  practice — avoiding 
the  evil,  and  gathering  up  the  good,  which  they  successively  point  out  to 
him — and  thus  doing  homage  to  the  exalted  dictates  of  a  sound  wisdom 
axid  discretion?  Is  aiot  this  the  way  in  which  he  walks,  to  a  very  cre- 
ditable extent  at  least,  in  all  the  departments  of  secular  pursuit;  and 
how  does  it  come  to  pass,  that,  at  the  very  entrance  of  this  one  way, 
"  his  wisdom  faileth  him,  and  he  saith  to  every  one  that  he  is  a  fool?" 
Is  the  argument  itself,  although  generally  good,  yet  deficient  in  logical 
power  to  work  up  the  mind  to  the  high  point  of  practical  certainty?  So 
far  from  being  insufficient,  it  has  all  the  attributes  of  a  moral  demon- 
Btration;  and  there  are  living  men  who  will  candidly  admit,  that  the 
conviction  which  it  has  lodged  within  them  is  logically  perfect,  while 
yet  they  are  unconverted.    But  although  the  argument  be  sufficient,  is 


VI  INTRODUCTORY    ESSAY. 

the  good  which  it  substantiates,  in  the  truth  of  the  gospel,  so  trivial  or 
common-place,  as  to  want  the  power  of  turning  the  mind  to  the  course 
of  activity  which  leads  to  it?  The  good  is  deliverance  from  everlasting 
destruction,  reconciliation  to  God  through  the  mediation  of  his  Son,  and 
a  title  to  the  blessedness  of  eternal  life: — a  good  so  great  and  so  full 
of  interest,  that  the  greatest  of  all  terrestrial  things  is  turned  into  utter 
insignificance,  when  brought,  for  a  moment,  into  competition  with  it. 

If  it  be  the  case,  then,  tliat  the  question,  why  does  a  conviction  of  the 
truth  of  the  Bible  fall  short  of  conversion?  finds  no  solution  whatever  in 
any  thing  defective,  either  in  the  evidence  of  the  truth  of  the  Bible,  or 
in  the  good  which  that  evidence  substantiates,  we  are  shut  up  to  search 
for  the  solution  in  the  heart  of  man  himself.  This  is  the  dark  inlested 
region  where  the  true  solution  is  to  be  found;  and  let  it  be  remembered, 
that,  in  searching  for  it  here,  we  can  never  hope  to  find  it  in  any  physi- 
cal derangement  or  superinduced  debility  of  the  human  faculties,  but 
in  the  deep  and  inveterate  mofal  depravity  which  has  so  awfully  en- 
slaved these  faculties.  To  this  source  the  evil  is  traced  by  Him  who 
knows  what  is  in  man.  It  was  Christ  who  said  to  the  Jews,  "  If  any 
man  will  do  the  will  of  him  that  sent  me,  he  shall  know  of  the  doctrine 
whether  it  be  of  God,  or  whether  I  speak  of  myself:"  intimating,  that 
resistance  to  the  7vill  of  God,  in  the  obvious  dictates  of  his  moral  law, 
blinds  the  understanding  and  vitiates  the  heart,  producing  a  moral  inca- 
pacity for  discerning  the  excellence  of  Christian  truth.  He  saw  that 
reason  was  not  accessible  to  the  moral  persuasiveness  of  revelation, 
unless  relieved  from  her  moral  thraldom  by  something  more  pow^erful 
than  logical  induction;  and,  after  unfolding  the  glories  of  the  Deity  in 
light  of  unparalleled  clearness — after  confirming  his  doctrines,  and 
illustrating  the  nature  of  his  mission  b}'^  stupendous  miracles  of  compas- 
sion— he  still  had  to  say  to  the  men  of  Judah,  "  Ye  will  not  come  to  me 
that  ye  might  have  life."  The  argument  is  won,  for  the  Godhead  has 
been  revealed:  and,  to  attest  the  revelation  as  certain  and  genuine,  the 
laws  of  nature  have  owned  the  interdict  of  Him  v;ho  gave  them  their 
ancient  dominion;  but  the  hapless  children  of  trespass,  to  whom  the 
argument  is  addressed,  are  utterly  dead  to  its  practical  conclusions. 
Thus  spake  the  Author  of  Christianity  himself,  and  his  apostle  was 
compelled  to  hold  the  same  language:  "  The  carnal  mind  is  enmity 
against  God;  for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
be."  It  hates  the  Almighty  ia  the  moral  developments  of  his  nature^ 
and  therefore  it  cannot  discern  him  in  the  revelation  of  his  grace:  "  The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God,  for  they  are 
foolishness  unto  him;  neither  can  he  know  them,  because  they  are 
spiritually  discerned.  But  he  that  is  spiritual  discerneth  all  things,  yet 
he  himself,"  being  spiritual,  "  is  discerned  of  no  man,"  but  such  as  are 
spiritual. 

We  know  it  is  strenuously  maintained,  that  the  man  is  undoubtedly 
a  Christian  who  has  been  brought  to  admit  that  the  Bible  is  proven  to 
be  the  word  of  God.  But  we  have  no  hesitation  in  saying,  that  no  delu- 
sion  more  dangerous  can  possibly  be  palmed  on  the  human  mind.  That 
man  necessarily  is  whatever  his  understanding  dictates,  is  contrary  to 
all  experience.  The  persons  addressed  by  Jesus  of  Nazareth,  in  the 
language  quoted  above,  were  generally  convinced  of  the  truth  of  his 
mission,  and  tlms  was  the  Bible  proven  to  them.  That  many,  who 
resisted  him  as  he  taught  his  doctrines,  and  wrought  his  miracles  in 
the  villages  of  Judea,  were,  in  fact,  of  this  description,  is  obvious  from 


INTRODUCTORY    ESSA.Y.  Vll 

their  conduct,  in  adopting  none  of  the  reasonable  expedients  for  detect- 
ino-  imposture  and  puttina:  it  out  of  countenance.  Their  reason  was 
convinced,  but  tlieir  hearts  were  not  reclaimed;  and,  therefore,  they 
could  load  him  with  calumny,  or  pour  a  torrent  of  imjuous  derision  on 
the  meanness  of  his  earthly  extraction — thc}'^  could  wrest  his  clearest 
expressions,  and  say,  in  the  delirium  of  their  enmity,  "  He  casteth  out 
devils  throug-h  Beelzebub,  the  prince  of  the  devils."  They  could  do  all 
this,  and  much  more  than  it  all;  but  they  never  once  would  come  forth, 
in  the  unbiassed  exercise  of  their  understandings,  to  refute  a  doctrine 
which  he  ever  uttered,  or  disprove  a  miracle  which  he  openly  wrought. 
Their  conviction  prevented  this,  but  that  conviction  was  negative,  not 
positive;  they  saw  that  the  Bible  could  not  be  disproved,  but  they  could 
not  find  in  their  heart  to  embrace  its  doctrines,  or  imbibe  its  spirit;  and, 
as  usually  happens  with  the  perverse  creature  whose  heart  is  resolutely 
at  war  with  his  head,  the  more  deeply  the  force  of  the  argument  was 
impressed  on  their  understandings,  the  more  powerfully  was  the  enmi- 
ty  of  their  hearts  exasperated.  Thus  it  was  in  Jewry  in  the  days  of  the 
Messiah,  thus  it  is  in  Britain  in  our  oMm  days,  and  thus  it  ever  will  be, 
so  long  as  believers  and  unbelievers  are  mingled  together,  under  a  pure 
disjjensation  of  the  gospel  of  the  grace  of  God.  This  reasoning  is  not 
invalidated  by  freelj^  admitting  the  fact,  that  many  persons  are  to  be 
found  among  us,  who,  because  they  are  aware  that  the  Bible  cannot  be 
disproved,  are  quiet  enough,  or  prudent  enough,  to  let  it  alone,  or  even 
to  give  their  countenance  to  its  public  institutions.  This  is  ju.-^t  a  milder 
form  of  the  same  state  of  mind,  which  probably  owes  its  mildness  to  the 
absence  of  plain  dealing;  but  to  tell  the  man  who  is  even  in  this  condi- 
tion,  that  he  is  a  Christian,  or  to  palliate  the  delusion  by  which  lie  tells 
himself  so,  is  to  send  him  away  into  the  presence  of  his  Judge  with  a 
lie  in  his  right  hand.  It  is  not  a  merely  rational  conviction,  but  a  posi- 
live  moral  reception,  of  the  truth,  as  it  is  in  Jesus,  that  gives  a'man  a 
valid  title  to  the  high  appellation  of  a  believer  in  the  record  of  Chris- 
tianity. 

It  is  idle,  then,  you  see,  to  talk  of  evidence  as  sufficient  to  propagate 
the  belief  of  the  Bible;  for  the  obstacles  which  oppose  the  internal  re- 
ception of  it  are  so  peculiar,  and  so  powerful,  that  no  amount  of  mere 
evidence  can  ever  clear  them  away.  The  heart  of  man  is  filled  wuth 
prejudice  against  the  practical  bearings  of  the  Christian  system;  and 
although  demonstration  may  destroy  his  scepticism,  yet  feelings  are 
not  accessible  to  demonstration,  and  he  cannot  b'-ing  himself  to  embrace 
in  heart  what  his  strong  propensities  oppose  in  j^ractice.  With  this  fact 
before  his  eyes,  and  confirmed,  as  reflection  will  show  it  to  be,  by  his 
every  day  experience,  it  becomes  a  matter  of  immense  importance  for 
the  man  of  decided  scepticism,  or  the  merely  intellectual  believer,  to 
pause  at  this  point,  and  analyze  his  moral  affections,  and  compel  himself 
to  ascertain  how  far  it  is  alienated  feeling,  or  habits  of  mind  and  con- 
duct produced  by  such  feeling,  which  prevents  the  surrender  of  all  that 
he  is  to  tlie  word  of  the  truth  of  the  gospel.  So  long  as  he  refuses  to  do 
this,  or  does  it  superficially,  without  probing  his  heart  to  the  bottom, 
he  acts  a  part  the  most  preposterous,  and  makes  it  lamentably  certain 
that  something  else  than  want  of  evidence  is  the  cause  of  his  continued 
unbelief.  But  while  this  is  his  duty,  it  becomes  the  advocates  of  Chris- 
tianity lo  turn  their  attention  to  this  point  also.  The  argument  of  the 
subject  is  clear  and  conclusive;  it  stands  out  before  the  public  in  a  great 
variety  of  apposite  forms;  and  little  more  can  be  done,  in  the  present 


VIII  IJTTRODtCTORY    ESSAY. 

state  of  the  controversy,  to  add  to  its  strength  or  entireness:  but  the 
moral  causes  which  prevent  its  success  in  the  hearts  of  individuals, 
have  been  but  seldom  brought  to  light  vi^ith  that  variety  of  research, 
and  clearness  of  expository  illustration,  which  their  mischievous  mag- 
nitude so  imperioasly  demands.  To  these  causes,  we  should  like  to  see 
the  sanctified  talent  of  the  present  age  particularly  directed;  because 
tliis  forrii  of  the  controversy,  whicli  has  all  the  direct  advantages  of  an 
argument  with  the  conscience,  is  sanctioned  by  uniform  scripture  ex- 
ample, and,  although  it  may  lead  to  violent  commotion,  is  unquestiona- 
bly the  fittest  for  decisive  effect. 

On  this  part  of  the  subject,  however,  we  have  no  intention  of  entering 
at  present^  but  there  are  twOff»ropositions,  not  by  any  means  remote  from 
the  subject,  which  we  wis?f  to  present  to  the  reader's  attention  before 
wo  part  with  him  for  the  present.  These  may  be  stated  together  as 
follows: — There  is  a  vital  connexion  between  the  soul  of  a  sinner  and 
the  spirit  of  evil,  which  must  be  dissolved — and  a  vital  connexion  between 
his  soul  and  the  Spirit  of  God^  ivhich  must  be  formed,  in  order  to  his 
deliverance  from  moral  scepticism. 

I.  Tliere  is  a  vital  connexion  between  the  soul  of  a  sinner  and  the 
spirit  of  ev:l,  which  must  be  dissolved  in  order  to  his  deliverance  from 
moral  scepticisn;,, — There  is  no  topic,  we  believe,  within  the  whole  com- 
pass of  revelation,  v/hich  has  oftener  been  the  subject  of  infidel  derision, 
than  the  doctrine  of  Satanic  influence  over  the  moral  conduct  of  man. 
But  had  we  the  means  of  tracing  this  derision  up  to  its  real  origin,  the 
cases  miglit  not  be  few  in  which  we  would  find  the  derision  itself  to  be 
the  offspring  of  this  very  influence;  for  Satan  can  never  be  better  con- 
cealed in  tlie  heart  of  any  mortal,  than  when  he  hides  himself  in  scep- 
tical derision  at  the  idea  of  his  being  there.  To  refer  us  to  instances  in 
which  men  of  weaker  uneducated  intellect,  tainted  or  carried  av/ay  by 
popular  superstition,  have  been  chargeable  in  this  matter  with  ridicu- 
lous extravaga-ace,  is  to  adduce  notiiing  which  militates,  in  the  least 
degree,  against  the  doctrine  in  question;  for  that  extravagance  is  dis- 
owned by  the  enlightened  believer  in  the  doctrine,  as  well  as  by  its  « 
keenest  opponents.  But  if  we  separate  the  doctrine  from  the  excesses 
which  folly  hab  mixed  up  with  it,  and  examine  its  own  intrinsic  merits, 
we  shall  very  easily  find  evidence  that  tlie  worst  of  these  excesses  are 
not  more  condernnable,  in  the  eye  of  enlightened  reason,  than  the  flip- 
pant jocularity,  and  utter  absence  of  all  argument,  with  which  a  witling 
infidelity  has  so  senselessly  assailed  it.  Ridicule  can  only  be  properly 
employed  in  combating  tenets  which  are  too  absurd  in  themselves,  or 
too  absurdly  maintained,  to  be  met  with  sober  argument.  But  we  would 
ask  the  man  who  is  sceptical  here,  and  who  looks  abroad  over  the  end- 
less varieties  of  heaven*s  material  handy  work,  if  there  be  any  absurdity 
at  all  in  supposing,  that,  since  God  has  given  to  man  a  reasonable  soul 
in  connexion  with  a  bodily  organization,  there  maj"^  be  otlier  reasonable 
beings  who  are  entirely  unembodied;  that  these  beings  may  surpass  us 
m  compass  and  versatility  of  intellectual  capability;  that  they  may  be 
placed  under  the  same  system  o? moral  legislation  under  which  we  are 
placed;  tJiat  a  community  of  interest  may  exist  between  them  and  us». 
as  deriving  our  beings  from  the  same  source,  possessing  the  same  moral 
nature,  amenable  to  the  same  law,  susceptible  of  the  same  enjoyments, 
united  in  the  same  ecstatic  prospects,  and  a^^ved  by  the  same  tremen- 
dous penalty;  that  in  virtue  of  this  community  of  interest,  and  aided  by 
their  superior  powers,  they  may  have  access  to  our  spirits,  and  the 


INTRODUCTORY   ESSAX.  IX 

means  of  influencing  our  moral  judg-ments,  to  an  extent  of  which  our 
dependence  on  bodily  organs,  or  the  misleading  influence  of  sin,  has 
rendered  us  greatly  unconscious;  tliat,  (being  fallible  as  we  were,)  they 
may  have  broken  the  law,  and  incurred  the  righteoas  displeasure  of 
our  common  Creator,  before  we  had  done  so;  that  envying  in  us  the 
innocence  and  happiness  which  they  had  sinned  away,  they  may  have 
converted  that  access  to  our  spirits,  which  was  originally  intended  for 
good,  into  a  medium  of  subtlety  and  malice;  till  at  last  tiiey  fatally  suc- 
ceeded in  involving  us  in  the  same  moral  disaster,  which  sm  had  brought 
upon  themselves;  and  that,  ever  since  our  nature's  fall,  they  may  have 
held  dominion  over  us,  keeping  up  a  living  alliance  between  their 
spirits  and  ours,  widening  and  deepening  the  original  breach  between 
us  and  our  offended  Creator,  and  incessantly  opposing  every  effort  to 
rectify  our  estimate  of  religious  principle? 

This  hypothesis  contains  a  brief  sum  of  the  Christian's  belief  on  the 
point  in  question;  and  we  ask  the  most  enlightened  scoruer,  who  ever 
cast  derision  on  the  subject,  to  compare  it  with  the  moiT.l  analogies  with 
which  he  is,  or  ought  to  be  acquainted,  and  to  specify  a  single  part  of 
it  which  justly  incurs  the  charge  of  absurdity?  Hif  heart  may  have 
its  separate  reluctances,  and  these  we  take  t-o  be  certain  evidence  of  the 
dismal  trutii  for  which  we  contend;  but  if  antipathy  would  allov/  his 
reason  to  operate,  we  should  have  the  admission  from  his  own  lips,  that 
the  whole  is  fairly  within  the  limits  of  a  sober  and  chastened  possibility. 

This  admission  is  quite  enough  to  rebuke  the  spirit  of  levity  with 
which  the  topic  is  of^en  approached,  but  it  is  very  far  from  being  the 
amount  of  what  can  be  said  in  support  of  the  topic,  even  without  the 
aid  of  revelation.  The  moral  phenomena  of  human  natiire,  both  in 
societies  and  individuals,  appeared  so  unaccountable  to  many  of  the 
wisest  heathens,  that,  in  order  to  explain  them,  they  were  driven  to  a 
conjecture,  which  bears  a  very  marked  resemblance  to  the  Christian 
belief  on  tiiis  very  subject.  So  deaf  was  man  to  the  voice  oi  his  reason, 
so  perverse  and  untameable  in  his  dispositions,  so  blindly  was  he  set 
on  prosecuting  courses  wjiich  tended  to  defeat  his  deaj-eet  interests, 
that  they  could  not  conceive  it  possible  for  him  to  act  as  he  did,  except 
on  the  supposition  that  an  evil  agency,  mightier  than  himself,  had  got 
him  under  its  moral  control.  They  devoured  themselves  to  his  moral 
education,  they  labored  to  civilize  him,  they  set  beibr^  him  lessons  of 
experience,  and  printed  on  his  memory  the  maxims  of  wisdom,  but  stili 
they  found  him  irreclaimable.  They  could  place  him  m  altered  cir- 
cumstances, or  give  refinement  to  his  social  manners,  or  change  the 
objects  of  his  ruinous  pursuit,  but  they  could  not  change  his  disposi- 
tions; and,  amidst  the  perplexities  thus  produced,  they  founded  systems 
of  religious  belief,  on  the  avowed  principle,  that  this  world  is  governed 
hy  two  contending  agencies;  the  one,  the  author  of  all  good,  and  the 
other,  the  author  of  all  evil;  and  that  nations  or  individuals  arc  virtu- 
ous  or  vicious,  happy  or  miserable,  according  as  the  one  or  the  other 
may  happen  to  gain  the  ascendency.  This  notion,  as  they  Jield  it,  and 
gathered  their  floating  crudities  around  it,  was  irrational,  and  clearly 
incompatible  with  tlie  demonstrable  truth,  tiiat  there  cannot  be  more 
than  one  God;  but  who  does  not  see,  that  the  general  conception  of  it, 
or  in  fact  its  essential  principle,  comes  very  near  to  the  Scripture  doc- 
trine of  Satan's  agency  in  human  affairs?  And  let  it  be  remembered, 
that  this  system  was  concocted  by  the  reflecting  part  of  society,  that  it 
was  not  a  gratuitous  theory,  proceeding  as  did  niany  others,  from  the 


X  INTRODUCTORY   ESSAY. 

wild  inventiveness  of  their  "vain  imaginations,"  but  the  result  of  deep 
and  painful  moralizing  on  the  mystery  of  human  perverseness.  They 
looked  at  reason's  imbecility  on  all  points  of  practical  wisdom;  they  saw 
it  the  victim  of  depraved  propensity,  in  every  department  of  intemi>er- 
ate  indulgence;  they  were  amazed  at  the  complicated  misery  which 
man  procures  for  himself,  in  defiance  of  precept  or  example;  and  they 
were  absolutely  shut  up  to  the  dire  conclusion,  tliat  he  never  could  abuse 
himself  thus,  but  for  the  separate  workings  within  him  of  a  powerfully 
predominant  evil  influence. 

Every  one  acquainted  with  heathen  moralists,  especially  those  who 
investigate  vice,  is  perfectly  aware,  that  this  very  notion,  in  one  or 
other  of  its  modifications,  is  to  be  found  in  the  best  of  their  writings;  and 
that,  in  point  of  fact,  it  is  one  of  the  most  philosophical,  because  one  of 
the  best  sustained  of  all  their  moral  inductions.  But  we  have  little  oc- 
casion to  go  into  antiquity,  in  quest  of  merely  recorded  analogies,  since 
we  liave  them  in  living  abundance  in  the  times  in  which  we  live.  The 
cases,  unhappily,  are  far  from  being  few  in  which  a  spirit  of  indomitable 
waywardness  springs  up  into  fearful  enormity,  amidst  tlie  purest  do- 
mestic training,  religious  as  well  as  moral,  and  rushes  out  on  a  career 
of  profIi2"acy,  to  tiie  speedy  destruction  of  soul  and  body,  in  defiance  of 
all  restraint.  A  careful  inspection  of  these  cases  will  furnish  matter  of 
instructive  inquiry,  in  connexion  with  the  subject  in  hand.  The  indi- 
vidual who  has  thus  revolted,  is  often  an  object  of  the  deepest  interest. 
His  natural  dispositions  may  be  mild  and  accommodating,  and  his 
heart  susceptible  of  the  finest  impressions  from  social  or  relative  en- 
dearment. No  one  of  the  vices  to  which  he  is  addicted  may,  as  yet, 
have  acquired  a  confirmed  ascendency;  and  if  you  approach  him  in  the 
intervals  of  his  guil<^y  indulgence,  wiien  the  frenzy  of  profligate  pas- 
sion iias  for  a  little  subsided,  you  may  find  him  a  penitent  recipient  of 
your  affectionate  admonitions.  If  you  paint  to  him  the  nature  of  tjts 
course  he  is  pursuing,  the  guilt  which  he  contracts  by  walking  in  it> 
the  remorse  and  sliame  which  it  creates  within  him,  and  the  certain 
ruin  in  which  it  ends;  his  heart  recognizes  the  trutli  of  the  picture,  and 
iS  chilled  into  horror  .at  the  image  of  itself.  If  you  ply  hinr  with  motives 
to  reformation,  by  appealing  to  the  vengeance  whicli  guilt  incurs,  or 
the  proffers  of  heaven's  forgiveness,  or  the  principle  of  self-preservation, 
or  the  yearnings  of  parental  or  relative  love,  as  a  series  of  powerful  dis- 
suasives  which  it  is  fearful  to  set  at  nought — you  may  melt  him  into 
tenderness,  and  draw  the  tear  of  ingenuous  sorrow,  and  imagine  you 
perceive  the  incipient  symptoms  of  a  return  to  reason  and  virtue.  He 
may  feel  the  force  of  all  you  say,  and  nauseate  the  cup  of  polluted  plea- 
sure,  and  load  himself  with  the  bitterest  reproaches,  and  re^olve  in  good 
earnest  to  be  an  altered  man.  He  may  attempt  to  put  his  resolution  in 
practice,  and  actually  hold  by  it  for  a  considerable  time;  but,  in  a  moment 
of  fatal  inadvertence,  a  fresh  temptation  is  thrown  in  his  way;  his  evil 
passions  are  aroused  from  their  slumbers,  and  wrouglit  up  into  a  new 
frenzy;  his  relentings  and  resolutions  are  dissipated  and  forgotten,  like 
the  phantoms  of  a  midniglit  dream;  and,  af\er  the  paroxysm  Ijas  spent 
its  force,  he  Bnds  himself  deeper  in  the  abyss  of  iniquity  than  ever  he 
was  before. 

Disappointed  and  stunned  at  so  sudden  a  relapse,  you  may  leave  him, 
in  anger,  to  his  merited  destiny;  but  if  time  should  soften  your  indigna- 
tion,  and  pity  induce  you  to  renew  your  assiduities,  you  may  find  that 
his  malady  has  made  dreadful  progress,  and  that  liis  moral  circum- 


IKTRODirCTORT    ES5A¥.  XI 

stances  are  dismally  chang-ed.  Now  he  can  callously  laugh  to  «corn 
the  very  sugrgestions  whicli  formerly  subdued  him,  and  treat  with  the 
most  inhuman  apathy  all  that  is  solemn  or  sacred  to  man.  Or,  if  this 
be  too  much  for  his  piesent  standing  on  the  scaie  of  moral  debasement, 
you  may  find  him  prepared  to  defend  his  delinquencies  in  sullen  obsti- 
nacy, er  angry  abuse;  and  if  you  venture,  as  before,  to  reason  or  expos- 
tulate, you  incur  his  instant  defiance.  Not  that  he  despises  your  gccd 
intention,  or  holds  you  lower  in  his  general  esteem;  but  his  hope  of  re- 
formation is  extinguished,  he  feels  himself  morally  undone,  and,  to  avoid 
the  torment  of  listening  to  arguments  which  he  knows  his  nature  would 
sanction,  but  which  a  second  nature  within  him  will  not  allow  him  to 
obe}'^,  he  is  driven  to  absolute  desperation,  and  bound,  by  a  direful  inorai 
necessity,  to  vindicate  the  very  atrocities  which  he  feels  to  be  working 
his  ruin.  We  have  seen  him  pale  and  shivering  with  agony,  when 
honestly  dealt  with  in  such  circumstances;  looking  frighttul  and  furi- 
ous, as  if  eager  to  despatch  himself;  and  strviggling  to  escape  from  the 
force  of  your  moral  reasonings,  lest  the  heU  of  unbearable  remorse 
should  burst  into  a  flame  wnthin  him. 

Such  a  case  is  of  frequent  occurrence;  and  everyone  acquainted  with 
the  history  of  profligacy,  is  fully  aware  that  we  have  not  over-stated  at. 
Here,  then,  is  a  prominent  fact,  and  let  the  sceptic  examine  its  indica- 
tions.  Let  him  consider  the  question,  whether  this  phenomenon,  and 
others  of  the  same  species,  which  fall  short  of  it,  or  go  beyond  it,  be  not 
exactly  what  we  might  expect,  on  the  supposition  that  a  very  powerful 
evil  agency,  distinct  from  man  himself,  but  having  the  ascendency  over 
him,  has  infatuated  his  understanding,  and  is  still  in  living  alliance 
with  the  affections  of  his  heart?  Unconscious  error  in  his  iuoral  judg- 
ments, and  consequent  aberration  in  feeling  and  practice,  may  be  ascribed 
to  that  prevailing  moral  bias,  which  every  one  admits  to  inhere  in  his 
nature,  whencesoever  it  may  have  come.  But  here  his  moral  judgment 
is  correct:  his  better  thoughts  on  the  side  of  virtue,  and  all  that  is  new- 
erful  in  relative  endearment,  with  all  that  is  appalling  in  seli'-destr  action, 
urging  him  to  yield  to  its  rescuing  dictates;  and  yet  he  cannot  do  so. 
You  tell  him  he  is  bent  on  his  own  undoing,  and  he  wildly  owns  that 
you  speak  the  truth;  but  still  there  is  within  him  a  mysterious  and  pow- 
erful influence,  which  binds  up  his  energies  as  in  chains  of  adamant, 
and  leaves  him  power  for  doing  nothing  but  completing  the  horrible 
disaster.  Can  this  influence  be  generated  solely  and  exclusively  by  the 
agency  of  the  man  himself?  Is  it  hnman  to  suppose,  thai  a  beiiig  so 
tenacious  of  existence,  so  susceptible  of  enjoyment,  and  so  passionately 
fond  of  himself,  as  the  child  of  Adam  in  this  world,  should  repress  his 
strongest  instincts,  and  rush  upon  certain  destruction  with  the  eye  of 
his  reason  open,  unless  there  were  something  urging  him  on,  which 
has  fearfull]'  mastered  his  reason  and  instinct,  and  maintains  itself,  in 
ruinous  ascendency,  over  all  their  salutary  dictates?  It  is  the  manner 
of  merely  animated  nature  to  be  frugal  of  her  Author's  provisions,  and 
to  prolong  the  good  of  existence  to  the  utmost  possible  extent;  and  must 
it  be  believed,  that  when  we  trace  her  up  to  man,  the  acknowledged 
perfection  of  creative  wisdom,  she  contemns  her  own  well-being,  and 
conspired  against  herself?  To  ascribe  eflTects  so  tremendous,  to  any 
conceivable  amount  of  isolated  moral  perverseness  in  the  heart  of  an 
individual,  is  to  carry  the  doctrine  of  human  depravity  farther  than 
Christians  ever  carried  it,  and  thus  to  surrender  one  position  in  th« 
63- stem  of  infidelity,  for  the  sake  of  upholding  another. 

li* 


Xil  INTRODUCTORY   ESSAY. 

It  is  true,  that  the  classes  of  men  from  which  this  instance  is  taken, 
although  positively  many,  are  comparatively  few;  for  if  the  majority 
were  egregiously  profligate,  society  could  not  hang  together.  But  this 
does  not  invalidate  the  argument  in  favor  of  the  doctrine  for  which  we 
contend.  If,  in  cases  where  depravity  is  extreme,  the  appearance  of 
Satanic  influence  be  clear  and  striking,  it  may  exist  in  other  cases,  al- 
though a  lower  degree  of  depravity  prevents  it  from  being  so  conspicu- 
ous. Nay,  there  is  a  decided  preponderance  in  favor  of  the  inference 
tl^at  this  is  actually  the  case;  for,  since  it  is  a  fact,  that,  in  resjiect  of 
bias  to  moral  evil,  one  man's  condition  diifers  from  another's  not  in 
kind,  but  only  in  degree,  it  is  natural  to  conclude  that  the  same  evil 
agency,  whatsoever  it  may  be,  which  shows  itself  concurrent  with  hu- 
man agency,  in  cases  of  extreme  depravity,  is  also  in  ruinous  operation 
in  those  cases  which  are  more  com.mon.  Thus  are  we  warranted,  with- 
out  the  aid  of  the  Bible,  to  pronounce  it,  not  only  possible,  but  probable 
or  likely,  not  only  that  ordinary  immoralities  are  fomented  by  Satanic 
influence,  but  that  the  man  whose  morals  are  unimpeachable,  may  be 
so  addicted  to  science  or  literature,  or  to  the  acquisition  of  wealth  and 
distiiiction,  in  any  department  of  reputable  industry,  as  to  have  his 
mind  absorbed  in  tliese,  to  the  utter  exclusion  of  religion  in  every  thing^ 
but  a  fevv  of  its  forms;  and  that  the  influence,  which  thus  abstracts  him 
from  the  great  business  and  end  of  his  being,  is  that  of  powerful  evil 
spirits  taking  advantage  of  his  peculiar  dispositions,  and  working,, 
thiough  the  medium  of  external  circumstances,  on  the  rooted  depravity 
of  his  heart.  It  ia  idle  to  object  here,  that  the  doctrine  of  Satanic  in- 
fluence destroys  human  responsibility;  for  that  influence  is  not  physical, 
but  moral,  finding  its  way  through  motive  and  persuasion:  and  to  say 
that  a  moral  agent  is  not  responsible  for  actions  to  which  he  is  prompted 
by  tlie  moral  influence  of  others,  is  to  introduce  a  principle  Avhich  the 
common  sense  of  man  disowns  in  all  forms  of  society.  Evil  suggestion 
is  one  of  the  things  for  which  a  human  being  feels  himself  responsible 
to  his  great  moral  Governor;  and,  although  it  may  modify,  it  can  never 
destroy,  the  demerit  of  actions  to  which  it  contributes.  The  man  has 
reasoned  little,  and  reflected  still  less,  who  is  not  conscious  that  there  is 
within  him  a  depraved  susceptibility  of  misleading  influence,  which  con- 
travenes his  better  judgment,  and  betrays  him  into  actions  which  are 
morally  wrong;  and  what  is  this  consciousness,  but  experience  of  res- 
ponsibility— a  far  better  evidence  than  reasoning  ever  can  be? 

On  the  whole,  we  would  ask  the  infidel,  whether,  on  the  one  hand,  it 
be  not  the  case,  that  the  moral  phenomena  of  human  nature  are  exactly 
such  as  might  be  expected,  on  the  supposition  that  man  is,  in  fact,  the 
willing  captive  of  a  very  powerful  evil  agency?  or  whether,  on  the  other 
hand,  he  has  not  met  with  some  of  these  phenomena,  which  are  truly 
unaccountable,  without  tjie  aid  of  such  a  solution  as  that  for  which  we 
contend?  On  this  subject  the  statements  of  the  Bible  are  copious  and 
explicit.  In  its  account  of  the  introduction  of  sin,  we  have  the  agency 
of  Satan  most  minutely  described;  and  in  its  very  first  announcement 
of  mercy  to  our  guilty  family,  the  victory  of  man  over  Satan  is  predict- 
ed, as  the  very  essence  of  the  good  contemplated  by  heaven's  gracious 
interference.  "  The  Lord  God  said  imto  the  serpent,  I  will  put  enmity 
between  thee  and  the  woman,  and  between  thy  seed  and  her  seed:  it 
shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel."  The  subsequent 
enlargements  of  this  prediction,  oflen  embody  the.  same  ideas;  and  the 


INTRODrCTOEY    ESSAY.  Xlii 

consummation  of  the  Christian  economy,  is  uniformly  declared  to  con- 
sist in  the  entire  deliverance  of  tliose  who  are  under  it  from  Satan's 
moral  dominion.  "  He  that  committeth  sin  is  of  the  devil;  for  the  devil 
sinneth  from  the  beginning.  For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil."  Nothing  is 
clearer,  from  the  whole  tenor  of  the  New  Testament,  than  that  the  sys- 
tem of  Christianity,  as  a  dispensation  of  good,  takes  it  character  from 
the  death  of  Christ.  But  in  that  death  he  is  expressly  declared  to  have 
"  spoiled  principalities  and  powers,  and  made  a  show  of  them  openly, 
triumphing  over  them  in  his  cross."  Nor  is  any  thing  more  obvious, 
from  tlie  current  language  of  sacred  writers,  particularly  in  the  New 
Testament,  than  that,  in  their  estimation  the  influence  of  Satan  over 
the  minds  of  men,  is  the  grand  moral  obstruction  to  the  reception  of 
Christianity,  as  well  as  to  its  progress  after  it  is  received.  "  Simon, 
Simon,  behold,  Satan  hath  desired  to  have  3'ou,  that  he  may  sift  you  as 
wheat:  but  I  have  prayed  for  thee,  that  thy  faith  fail  not:  and  when 
thou  art  converted,  strengthen  thy  brethren."  "  Be  sober,  be  vigilant; 
because  your  adversary  the  devil,  as  a  roaring  lion,  walketh  about, 
seeking  whom  he  may  devour."  "  Put  on  the  whole  armor  of  God, 
that  ye  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  we 
wrestle  not  against  flesh  and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  darkness  of  this  world,  against  spirit- 
ual  wickedness  in  high  places."  "  If  our  gospel  be  hid,  it  is  hid  to 
them  that  are  lost:  in  whom  the  god  of  this  world  hath  blinded  the 
mihds  of  them  which  believe  not,  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto  them." 

Such  is  the  verdict  of  Scripture  on  this  momentous  question.  There 
is  nothing  irrational  in  its  announcements;  there  are  things  connected 
with  human  nature,  which  give  them  verisimilitude;  the  most  intellec- 
tual  of  the  human  race  have  firmly  believed  them;  and  we  would  say 
to  the  rnan  who  believes  them  not,  What  if  they  point  out  the  real  cause 
of  your  continued  unbelief?  You  are  a  guilty  and  perishing  sinner;  de- 
scending to  an  eternity  of  w^o,  under  the  weight  of  your  accumulating 
trespasses;  and,  for  your  deliverance,  in  the  system  of  nature  there  is 
absolutely  no  provision.  You  will  bear  with  us  in  telling  you  this;  since 
you  know  that,  so  far  as  nature  is  concerned,  our  creed  includes  our- 
selves in  the  same  fearful  afiirmation.  But  what  if  it  be  true,  that  the 
deliverance  detailed  in  the  Bible,  so  rich,  and  pure,  and  glorious,  would 
irresistibly  carry  your  assent,  and  surprise  you  with  the  evidence  of  its 
divinity,  and  fill  you  with  joy  and  peace  in  believing,  but  for  the  blind- 
ing influence  of  that  arch  deceiver,  whom  the  foul  revolt  of  man  has 
made  "  the  god  of  this  world?"  What  if  it  be  the  case,  that,  from  the 
first  moment  you  thought  of  the  Bible,  or  began  to  examine  its  claims 
to  belief,  "  tUe  ruler  of  the  darkness  of  this  world,"  with  whom  your 
spirit  is  in  moral  fellowship,  has  presided  over  your  investigations,  and 
turned  them,  by  an  artifice  which  is  too  subtle  for  your  detection,  to 
results  which  are  perverse  and  ruinous?  You  may,  perhaps, remember 
the  time  when  your  conscience  was  unusually  impressed,  and  suspi- 
cions  of  delusion  awakened,  and  a  light  which  was  new  and  marvellous 
had  actually  begun  to  break  in  upon  your  mind,  presenting  the  Bible 
in  a  point  of  view  in  which  before  you  never  beheld  it;  but  just  at  the 
crisis  of  a  revolution,  to  whicii  your  heart  was  tremblingly  alive,  a  sug- 
gestion, violent  and  unnatural,  but  powerful  and  engrossing,  was  sud- 
denly darted  into  your  mind,  which  arrested  the  incipient  process  ©r© 


X)V  INTRODFCTORY   ESSAY. 

ever  yon  were  aware,  and  lured  you  back  into  the  habit  of  mind  which 
had  previously  characterized  you.  Perhaps,  too,  you  may  remember, 
that  ever  since  the  crisis  referred  to,  and  the  hapless  issue  to  which  it 
came,  you  have  felt  a  secret  dread  of  the  Bible,  or  a  dark  foreboding  of 
something  in  it  which  you  wanted  courage  to  explore;  and,  in  self- 
defence  against  its  searching  import,  you  have  shunned  it,  or  impugned 
its  mysteries,  or  forced  yourself  to  deride  its  imagery,  or,  at  least,  have 
never  opened  it,  except  with  the  <;owardly  determination  to  prevent  the 
Spirit  who  gives  it  life  from  taking  effect  on  your  moral  feelings.  Is  it 
tliis  hypothesis,  or  something  else  than  this,  but  of  the  same  moral  com- 
plexion, which  explains  the  present  state  of  your  heart,  in  relation  to 
the  book  of  God?  Then  have  you  reason  for  deep  suspicion,  that  your 
aversion  is  generated  by  that  spirit,  whose  operations  are  characterized 
by  "  all  deceivableness  of  unrighteousness  in  them  that  perish." 

By  the  Bible's  accoimt  of  this  spirit,  he  is  able  to  deceive  you;  for  his 
powers  are  far  superior  to  ours.  He  is  every  way  likely  to  deceive  you; 
for  his  nature  is  malignant,  his  enmity  at  man  is  both  old  and  inveter- 
ate;  while  the  progress  of  the  Christian  economy,  from  the  benefits  of 
which  he  is  excluded,  and  the  triumph  of  which  is  certain  defeat  to  the 
chief  of  his  machinations,  is  the  object  of  his  deadliest  hostility.  The 
nature  of  the  case  is  such,  withal,  as  to  facilitate  his  designs;  for,  al- 
though evidence  may  be  such  as  to  defy  deception,  in  matters  merely 
intellectual,  yet,  in  all  moral  questions,  especially  such  as  involve  the 
relation  of  the  creature  to  the  great  Creator,  the  state  of  the  heart  is 
every  thing;  and  an  alienation  of  the  affections  of  the  heart  may 'be 
deepened  and  exasperated,  till  the  greatest  amount  of  moral  evidence  is 
rendered  utterly  powerless.  Separate  this  principle  from  the  point  in  hand, 
and  your  knowledge  of  common  ethics,  or  of  living  human  chaiacter, 
will  show  you  what  is  due  to  it.  You  may  doubt  the  whole  of  this  doc- 
trine, or  disbelieve  it,  or  deride  it  as  utterly  fabulous;  but,  for  our  part, 
we  cannot  doubt  it,  even  as  a  matter  of  moral  speculation,  without  in- 
volving the  whole  subject  in  mystery  the  most  inextricable.  Believing 
as  we  do  in  the  entire  depravity  of  fallen  human  nature,  we  believe,  at 
the  same  time,  that,  even  in  its  state  of  depravity,  there  is  a  moral 
sense  remaining  in  it,  a  capability  of  discerning  the  Godhead  in  a  reve- 
lation of  his  will,  which  depravity  has  disordered,  but  not  eradicated. 
And  with  this  capability  before  our  eyes,  crippled  and  crazed  although 
we  grant  it  to  be,  but  undestroyed,  because  indestructible,  we  cannot 
look  at  the  Bible,  the  celestial  spirit  with  which  it  is  animated,  the  un- 
questioned wonders  of  moral  purity  which  it  has  wrought,  and  is  still 
working,  or  the  splendid  halo  of  heavenly  light  which  issues  froin  it, 
and  hovers  around  it,  without  being  driven  to  the  supposition,  that  there 
must  be  something  more  than  human  in  that  depravity  which  sees  and 
disowns  it.  In  plain  language,  we  consider  it  certain,  that  a  settled 
infidelity  can  only  proceed  from  causes  which  are  preterhuman;  and 
we  cannot  conceive  it  possible  for  any  man  who  knows  the  Bible,  or 
has  it  fairly  unfolded  to  his  understanding  and  his  heart,  to  abide  by  a 
firm  or  unflinching  denial  of  it,  without  support  from  that  spirit  whom 
the  Bible  itself  has  designated  ^'' the  father  oflies^ 

Such  being  our  decided  belief,  you  cannot  wonder  that  we  feel  con- 
strained to  urge  the  subject,  with  all  earnestness,  on  your  instant  and 
wakeful  c-onsideration,  not  restrained  by  the  false  delicacies  which  have 
deterred  others  from  drawing  your  attention  to  it.  Our  motives  are  not 
eelfish,  but  liumane  and  disinterested.    We  can  enjoy  our  Christianity 


INTRODUCTORY   ESSAY.  X? 

without  you,  for  although  your  unbelief  may  injure  yourselves,  it  can 
never  disprove  the  truth  of  it  to  us.  We  wish  our  cause  to  triumph, 
and  we  know  it  will  triumph,  by  the  energy  of  its  own  eternal  princi- 
ples: but  we  wish  you  to  become  its  trophies,  and,  in  this  way,  to  share 
in  its  triumphs.  The  revelation  of  the  grace  of  God  is  made  to  you,  in 
common  with  us.  You  are  bone  of  our  bone,  and  flesh  of  our  flesh. 
The  same  hmnanities  which  glow  in  your  bosoms  are  felt  glowing  in 
ours  also.  The  same  aversion  to  pain,  the  same  dread  of  destruction, 
the  same  thirst  for  immortality,  which  actuates  you,  is  found  also  to 
actuate  us.  You  may  despise  us,  or  avoid  us,  or  hold  us  up  to  popular 
contempt,  but  our  hearts  are  towards  you — they  are  a  part  of  your 
hearts.  Our  great  consolation  is  made  less  by  your  refusing  to  share 
it  with  us.  We  cannot  be  indiflerent  to  your  destiny  without  forgetting 
that  we  are  human.  No,  verily,  we  cannot,  and  we  will  not.  Our  na- 
ture  forbids  the  cruelty,  and  our  religion  forbids  it;  yet  again  we  must 
tell  you  the  marvellous  tidings  which  God  has  verifled  to  us,  and  tell 
you  why  we  believe  them  too — and  if  you  will  not  hear  the  pleadings  of 
our  sympathy,  our  souls  shall  weep  in  secret  places,  because  of  your 
pride.  Tell  us  not  that  our  doctrine  about  Satanic  influence  is  not 
proved — for  3'ou  know  very  well,  that,  however  tiue  in  itself,  yet  to 
you,  in  your  present  state  of  mind,  it  cannot  be  proved,  since  you  deny 
the  record  which  contains  the  proof.  But  although  not  proved  to  you, 
it  is  made  probable  without  the  record  which  you  discard;  and  if  it  be 
barel}'  possible,  the  hare  possibility  is  tremendous!  P'or  then  it  is  also 
possible,  that  at  this  very  moment  you  deny  the  Bible,  not  because  it  is 
untrue,  or  at  all  defective  in  evidence,  but  just  because  "  the  god  of  this 
world  hath  blinded  your  mind,  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto  it."  It  is  possible 
that  you  are  the  victim  of  an  inveterate  moral  delirium,  instead  of  be- 
ing alive  to  the  realities  of  your  sad  condition,  as  a  sinner  in  the  pre- 
sence of  your  angry  Creator.  It  is  possible  that  there  lies  before  you  a 
hell  of  eternal  misery,  which  could  easily  be  shunned,  and  a  heaven  of 
endless  happiness,  which  could  as  easily  be  secured,  while  you  are 
rushing  headlong  into  the  despair  of  the  one,  and  unconsciously  casting 
away  the  blessedness  of  the  other.  It  is  awfully  possible  that  death  is 
at  your  door,  and  that  God  may  speedily  say  to  you,  with  a  power 
whicii  cannot  be  trifled  with,  "  Behold,  ye  despirers,  and  wonder  and 
perish :  for  I  work  a  work  in  your  days  v/hich  ye  shall  in  nowise  be- 
lieve, though  a  man  declare  it  unto  you!"  If  these  are  some  of  the 
things  which  do  most  certainly  hang  on  the  bare  possibility  of  the  truth 
of  our  doctrine,  as  connected  with  your  state  of  infidelity,  then  surely 
your  course  is  clear.  The  chair  of  the  scorner  must  be  relinquished; 
the  engrossing  pursuits  of  this  world  must  be  thrown  into  a  secondary 
place;  the  spirit  of  self-suspicion  must  be  aroused;  the  arrogance  of  free- 
thinking  must  be  brought  down;  and  the  claims  of  Christianity  to  reign 
Vfithin  you,  must  undergo  a  solemn  investigation.  You  boast  of  reason's 
high  sufficiency — this  is  one  of  her  clearest  dictates,  and  whv  should 
you  spurn  her  when  she  speaks  for  her  God?  "  If  thou  be  wise,  thou 
shalt  be  wise  for  thyself:  but  if  thou  scornest,  thou  alone  shalt  bear  it.'* 
II.  The  other  position  is,  that  a  vital  connexion  between  the  soul  of  a 
sinner  and  the  Spirit  of  God  must  be  formed,  in  order  to  his  deliverance 
from  moral  scepticism.  Our  limits  prevent  us  from  enlarging  on  this 
topic,  bui  we  have  indirectly  enlarged  on  it  already.  If  you  are  brought 
to  believe  that  wicked  spirits  are  pre-eminent  in  power — that  sin  has 


XVI  INTRODUCTORY    ESSAY. 

given  them  the  ascendency  over  you,  and  that  they  hold  your  consci- 
ence, by  moral  means,  in  the  most  debasing  captivity — ^^you  can  have 
no  difficulty  in  believing  also,  that  if  God  has  purposed  your  deliverance, 
there  must  be  a  power  superior  to  theirs  put  fortli  for  their  expulsion. 
Your  belief  in  these  things  will  lead  you  still  farther  than  this.  It  will 
teach  you  to  infer,  that,  as  the  evil  agency  is  moral  and  spiritual,  the 
po\yer  opposed  to  it  must  be  moral  and  spiritual;  and  as  the  former 
maintains  its  ascendency  not  by  force,  but  misleading  argument,  the 
latter  must  gain  the  mastery,  and  acquire  its  own  ascendency,  by  tlie 
use  of  arguments  which  are  sound  and  corrective.  Thus  it  is  that  the 
second  of  our  positions  presupposes  the  first;  and  the  enormous  evil 
which  the  first  atfirms,  rendei-s  the  good  contemplated  in  the  second  in- 
dispensably necessary.  The  two  are  placed  in  contrast,  as  the  poison 
and  its  antidote,  or  the  disease  and  its  remedy,  in  the  revelation  which 
you  disown;  and  in  every  single  instance,  from  first  to  last,  where  error 
has  denied  or  modified  the  one,  it  has  also  denied  or  modified  the  other 
in  exactly  the  same  proportion. 

The  Bible  speaks  of  a  mighty  Spirit,  whose  titles  and  attributes  are 
divine,  and  with  v.'hom  it  connects  the  appellative  Holy^  not  because 
holiness  dwells  with  him  more  than  with  Deity's  other  subsistences, 
but  because  to  him  it  belongs,  in  the  administration  of  the  Christian 
economy,  to  generate  holiness  in  the  hearts  of  men.  It  exhibits  the 
Almighty  as  saying  to  men,  in  predictive  disclosures  of  Christian  bene, 
fit  to  the  children  of  a  remote  futurity,  "  Then  will  I  sprinkle  clean 
water  upon  you,  and  ye  shall  be  clean:  from  all  your  filthiness,  and 
from  all  your  idols  will  I  cleanse  you.  A  new  heart  also  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you,  and  I  will  take  away  the 
stony  heart  out  of  your  flesh,  and  I  will  give  you  an  heart  of  flesh."  If 
you  wish  to  know  the  import  of  this  expressive  imagery,  an  explanation 
is  immediately  subjoined — "  And  I  will  put  my  Spirit  within  you,  and 
cause  you  to  walk  in  my  statutes^  and.  ye  shall  keep  my  judgments  and 
do  them.''''  This  was  the  shadowing  forth  of  the  Old  Testament;  and 
we  find  it  remarkably  verified  at  the  very  gpening  of  the  New.  Jesus 
himselt  said  to  the  Jews,  "  Except  a  man  be  born  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God;"  virtually  telling  them,  that,  al- 
though his  reasonings  were  invincible,  and  his  miracles  stupendous,  yet 
neither  the  one  nor  the  other  could  overcome  their  unbelief,  without  the 
special  efficacy  of  this  divine  agent.  His  Apostle  said  to  the  converts 
at  Rome,  "  The  love  of  God  is  shed  abroad  in  our  hearts;"  that  is,  our 
enmity,  which  was  Die  soul  of  our  unbelief,  is  destroyed,  and  its  oppo- 
site  infused  into  our  hearts,  "  hy  the  Holy  Ghost,  who  is  given  to  us.''"'  It 
is  worthy  of  your  notice  too,  that  the  restorative  influence  of  this  mighty 
Spirit  is  connected  with  the  sacrifice  of  Christ,  as  tlie  medium  through 
which  it  flows  to  any  of  the  human  family.  The  Apostle  already  quoted, 
holds  the  following  language  on  this  point :  "  But  after  that  the  kind- 
ness and  love  of  God  our  Saviour  towards  man  appeared,  not  by  works 
of  righteousness  which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost  which  he  shed  on  us  abundantly,  through  Jesus  Christ  our  Sa. 
viour.''''  Another  Apostle  is  equally  explicit  in  testifying  the  same  thing. 
Speaking  of  remarkable  efl^iisions  of  the  Spirit  which  follow^ed  the  as- 
cension  of  Christ,  and  speedily  led  to  numerous  conversions  by  simple 
statements  of  Christian  truth,  he  accounted  for  tliem  to  the  wondering 
multitude  in  the  following  memorable  v/ords:  "  This  Jesus  hatli  God 


INTRODUCTORY    ESSAY.  XVll 

raised  up,  wherdof  we  all  are  witnesses.  Therefore,  being  by  the  right 
hand  of  God  exalted,  and  having  received  of  the  Father  the  promise  of 
the  Holy  Ghost,  he  hath  shed  forth  this  which  ye  now  see  and  hear:' 

This  is  the  power — a  power  which  is  divine,  but  specifically  Chris- 
tian, in  as  much  as  it  works  through  the  Cln-istian  sacrifice — to  which 
the  Scriptures  constantly  refer  tor  rooting  out  your  enmity,  and  detect- 
iugyour  sophistries,  and  bringing  you  to  a  healthful  exercise  of  reason 
on  the  evidence  of  their  own  divinity.     We  believe  this  doctrine;  our 
observation  and  reflections  are  all  in  accordance  with  its  general  moral 
bearings;  and  beyond  it  we  know  not  of  any  thing,  in  the  whole  nioral 
universe,  which  ever  will  be  effectual  for  "casting  down  imaginations, 
and  every  high  thing  that  exalteth  itself  against  the  knov/ledge  of  God." 
We  beheve  it  in  the  coolest  exercise  of  our  reason,  and  what  hinders  you 
from  believing  it  too?     You  believe,  we  presume,  that  every  thing  that 
lives  on  the  surface  of  the  earth,  or  in  the  bowels  of  the  ocean,  is  aninia- 
ted  or  made  quick  by  the  Spirit  of  the  God  who  created  it.     In  casting 
your  eye  over  the  teeming  immensity  of  animal  and  vegetable  organiza- 
tions, you  perceive  an  endless  variety  in  the  modified  workings  of  the 
divine'^Spirit,   in  adapting  the  sustaining  influence  which  he  is  ever  put- 
ting  forth,  to  the  diversified  natures  of  the  living  myriads  which  it  has 
pleased   the   Creator   to   produce   and  perpetuate.      This  idea  is   the 
sublime  of  philosophy.     It  awes  us  by  its  grandeur;  it  shows  the  divinity 
to  be  ever  near  us,  in  the  diversified  infinitude  of  his  inspirations;  and 
so  impressive  is  the  evidence  of  its  truth,  that  nothing  short  of  absolute 
atheism  can  possibly  set  it  aside.     But  does  it  not  furnish  a  strong  pro- 
babihty,  that,  if  the  God  of  nature  shall  choose  to  reveal  himself  for  the 
restoration  of  man,  who  has  been  assailed  and  carried  away  from  him 
by  a  powerful  spirit  of  evil,  this  same  divine  Spirit  shall  come  forth  and 
appear  conspicuous,  exerting  an  influence  which  is  specially  fitted  for 
counteracting  the  spirit  of  evil,  and  securing  the  proposed  restoration? 
The  fact  in  the  one  case,  it  is  most  certain,  gives  high  probabihty  to  the 
hypothesis  in  the  other;  and  thus  you  see  that  the  course  of  nature,  on 
this  point  also,  as  on  every  other,  says  all  that  it  possibly  can  say  in  fa- 
vor of  revelation.     We  state  the  argument  of  common  sense  in  its  vulgar 
observations  upon  nature's  appearances;   and  if  you  pass  from  this  to 
g-enuine  science,  you  will  find  her  equally  true  to  her  God.     Indeed  we 
are  quite  certain,  that  a  candid  examination  of  your  own  mind  would 
show  you,  undeniably,  that  it  is  not  the  power  of  rational  objection,  but 
aversion  to  the  point  in  dispute,  which  holds  you  fast  in  unbelief^.     And 
you  must  forgive  us  if  we  err  in  the  conjecture,  that  you  often  resort 
to  general  reasonings,  and  become  ingenious  in  managing  their  subtle- 
ties,  even  when  it  is  known  to  yourself  that  the  grand  obstruction  to  your 
instant  surrender  is  not  a  logical  diflSculty,   nor  ingenuous  concern  to 
-  know  the  truth,  but  a   latent  nioral  alienation,  which  no  dexterity  of 
mere  argument  can  ever  charm  away. 

Do  you  ask  the  reason  of  our  eagerness  in  plying  you  with  topics  so 
unpalatable,  and  so  seldom  insisted  on  in  the  controversy  with  those 
who  doubt  or  deny  the  Bible?  Our  reply  is,  because  a  denial  of  them, 
or  indifference  about  them,  lies  at  the  very  foundation  of  your  present 
unchristian  state  of  mind,  and  rears  amoral  impossibility  in  the  way  of 
your  belief  in  Revelation,  They  are  the  proximate  points  of  the  argu- 
ment;  they  He  between  your  mind  and  the  whole  body  of  Christian 
evidence;  and  till  unbelief  begin  to  give  way  in  reference  to  them,  it 
never  can  give  way  in  reference  to  any  other  points.    Christianity,  it 


XVlll  INTRODtJCTOET    ESSAY. 

is  manifest,  is  an  object  not  of  merely  intellectual,  but  of  moral  per. 
ception;  but  if  your  organ  of  moral  perception  be  diseased,  the  object 
cannot  be  truly  discerned,  nor  its  excellence  suitably  appreciated. 
Now,  if  it  be  the  case  that  Satan,  whose  characteristic  is  moral  evil, 
has  wrought  himself  into  living  alliance  with  your  heart,  and  maintains 
a  blinding  ascendancy  over  you  in  all  your  intercourse  with  the  Chris- 
tian record — then  surely  this  is  enough,  and  dismally  more  than  enough, 
to  account  for  your  rejection  of  that  record.  And  if,  on  the  other  hand, 
it  be  the  case,  that  no  agency  whatever,  except  ths  Spirit  of  the  living 
God  applying  the  efficacy  of  the  Christian  sacrifice,  can  rescue  you 
from  Satan's  influence,  then  it  is  cruelty  to  your  soul  to  pass  over  this 
doctrine,  or  leave  it  out  for  after  discussion,  merely  because  you  happen 
to  dislike  it.  Your  dislike  of  it  in  itself,  and  its  moral  transformations, 
is,  in  our  eyes,  the  very  essense  of  the  controversy  between  you  and  us, 
and  to  pass  it  over  is  to  evade  the  real  queistion  at  issue  between  us.  It 
is  the  first  of  these  topics  which  gives  to  the  second  its  tremendous 
importance.  Satan  holds  you  in  ruinous  subjection,  and  the  Spirit  of 
God  is  your  only  deliverer.  But  you  cannot  seek  after  the  aid  which  is 
divine,  so  long  as  he  keeps  you  from  perceiving  your  need  of  it;  you 
cannot  desire  emancipation  from  a  slavery  which  you  do  not  feel,  and 
the  existence  of  which  you  call  in  question;  nor  can  you  look  so  high  as 
the  omnipotent  Deliverer,  to  whom  the  Bible  points  you,  unless  you 
feel  the  arch-deceiver  an  overmatch  for  human  strength. 

Here,  then,  is  your  predicament.  We  have  a  book  which  proffers 
salvation,  and  claims  to  be  divine.  We  have  evidence  within  and 
around  it,  that  its  claim  is  clear  and  powerful;  we  have  experience  of 
its  truth,  in  its  effects  upon  ourselves,  and  the  wonders  which  it  works 
upon  all  who  embrace  it;  we  argue  for  it,  and  we  gain  the  argument, 
so  far  as  your  intellection  is  concerned;  still  you  dislike  it;  and  just  be- 
cause you  dislike  it,  you  choose  to  shut  it  out  from  your  conscience  and 
your  heart!  Is  this  reason,  or  is  it  wisdom,  in  a  matter  of  such  mag- 
nitude? You  know  it  is  neither  the  one  nor  the  other;  and  yet,  with 
many  who  disown  the  Bible,  it  is  undeniable  fact.  What  then,  can  be 
done  for  you,  or  what  can  you  do  for  yourself,  in  a  state  of  mind  so  ano- 
malous? Precisely  nothing  at  all,  so  far  as  the  creatures  of  earth  are 
concerned.  By  a  fatal  process  of  obstinate  noUtion,  your  ?teart  is'  utterly 
impervious  to  all  the  argument,  and  all  the  eloquence,  which  sympathy 
ever  inspired.  But  although  earth  be  impotent,  heaven  is  migiity — and 
in  heaven's  hand  we  leave  your  case.  You  believe  in  the  existence,  and, 
of  course,  in  the  moral  attributes  of  one  eternal  God,  who  made  you  at 
first,  and  governs  your  destinies,  and  has  a  right  to  your  adoration.  That 
God  is  our  God,  as  well  as  yours,  and  his  monitor  is  yet  within  you.  Join 
us  in  laying  y^our  case  before  him,,  each  according  to  our  several  views 
of  his  character.  Submit  yourself,  with  all  your  preconceptions,  to  the 
result  of  his  high  arbitration.  Implore  him  to  take  you  under  his  gui- 
dance,  and  show  you  whether  or  not  it  be  He  who  addresses  you  in 
Revelation.  Continue  this  exercise  with  suppliant  earnestness,  till  your 
mind  is  reverently  familiar  with  it.  Let  God  be  consulted,  rather  than 
man,  since  the  question  involves  your  relation  to  God;  and  then  may  y^ou 
speedilv  make  the  discovery,  that  our  Scriptures  are  not  onlj-  truth,  but 
a  full  development  of  the  marvellous  truth,  that  the  God  who  pervades 
creation  "is  in  Christ,  reconciling  the  world  unto  himself,  not  imputing 
unto  man  his  trespasses."  D.  Y. 

Perth,  M.\y,  1S29, 


FAMIIilAR  LETTERS 


ON   A   VARIETY    OF 


REIilGIOUS  SUBJECTS. 


LETTER  I. 

WHEREIN  THE  DANGER  OF  INFIDELITY  IS  BRIEFLY 
REPRESENTED. 

SIR, 

I  HEARTILY  Fejoice  to  hear  from  you,  that  you  are 
at  last  come  into  a  "  resolution,  immediately  to  enter  upon 
a  serious  and  impartial  examination  of  the  Christian  reli- 
gion." What  you  observe  is  certainly  true,  that  "  this  is 
an  affair  of  too  great  consequence,  to  be  carelessly  neglect- 
ed, to  be  decided  at  the  club,  or  to  be  rejected  by  wholesale, 
with  the  too  common  arguments  of  mirth  and  raillery,  sneer 
and  banter."  I  should  therefore  be  inexcusable,  should  I 
refuse  a  compliance  with  your  request,  to  "  maintain  a  cor- 
respondence with  you  by  letter;  and  assist  you,  what  I  can, 
in  your  inquiries  into  the  truth  of  Christianity,  the  nature  of 
the  Christian  institution,  and  the  character  and  qualifications 
of  those  who  are  entitled  to  the  rewards  therein  promised. ' 
But  what  can  a  gentleman  of  your  capacities  expect  from  me? 
And  has  not  this  cause  been  clearly  and  fully  handled,  espe- 
cially of  late,  by  a  variety  of  authors?  Has  it  not  triumphed 
over  all  opposition?  Have  not  its  poor  deluded  opposers  been 
covered  with  shame  and  confusion,  in  all  their  feeble  at- 
tempts to  subvert  our  faith,  and  to  destroy  the  blessed  hope 
of  our  future  happiness?  And  are  not  these  books  in  your 
hands?  Read  them,  sir,  with  that  attention,  which  such  an 
awful  and  important  affair  demands  of  you;  and  I  think,  you 
cannot  fail  of  obtaining  conviction  and  satisfaction. 
2 


W  THE    DANGER    OF  INFIDELITY. 

To  your  inquiry,  "  How  shall  I  first  enter  upon  a  proper 
disquisition  of  this  cause?"  I  answer,  in  a  fev/  words.  Con- 
sider the  importance  of  it:  Consider,  I  entreat  you,  that  it  is 
an  eternal  concern.  Were  this  duly  considered,  it  would  be 
impossible  for  you  to  content  yourself  in  such  a  state,  where- 
in there  is  so  much  as  a  peradventure  as  to  the  dreadful  and 
astonishing  consequences  of  a  disappointment. 

You  may  perhaps  have  hitherto  concluded  all  revealed 
religion  to  be  but  a  mere  cheat  and  imposture.  You  may 
have  borne  your  part  in  the  conversation  at  taverns  or  coffee- 
houses, agaijist  priest-craft,  cant,  and  enthusiasm.  You  may 
have  ridiculed  ail  pretences  to  vital  piety;  and  exploded  all 
the  gospel-doctrines  respecting  future  rewtirds  and  punish- 
ments, as  unreasonable,  or  unintelligible  dreams  and  fictions. 
Well!  supposing  you  were  in  the  right.  What  happiness, 
what  comfort  or  satisfaction,  would  your  infidelity  alFordyoa? 
What  rational  man  would  envy  you  the  consolation,  of  ima- 
gining yourself  upon  a  level  with  the  beasts,  and  of  expecting, 
that  death  will  terminate  all  your  hopes  and  fears?  What 
believer  would  part  with  the  glorious  hope,  of  eternal  and 
inexpressible  happiness  and  joy,  for  the  gloomy  prospect  of 
annihilation/ 

It  is  certain,  upon  this  supposition,  the  believer  can  be  in 
no  danger;  he  has  nothing  to  lose,  or  to  fear:  but  has  every 
way  the  advantage  of  you.  He  has  the  present  satisfaction 
of  being  a  favorite  of  heaven.  He  has  a  continual  source  of 
support  and  comfort,  amidst  the  darkest  scenes  of  providence, 
from  the  gracious  promises  of  the  gospel.  He  can  overcome 
the  miseries  of  life  and  the  terrors  of  death,  with  the  ravish- 
ing view  of  a  blessed  immortality.  And  it  is  certain,  if  mis- 
taken, he  will  never  lament  his  disappointment:  but  sleep  as 
quietly  in  a  state  of  non-existence  as  you  can  do. 

But  perhaps  I  have  mistaken  your  sentiments.  You  may 
possibly  have  given  in  to  an  opinion  of  a  future  existence, 
though  you  have  called  the  truth  of  the  gospel  into  question: 
Be  it  so.  Y"et  upon  this  supposition  also,  the  believer  has 
vastly  the  advantage  of  you.  He  has  all  the  happiness  in 
this  life  which  Christianity  affords;  and  this  you  must  be 
a  stranger  to.  He  can  live  in  comfort,  and  die  in  peace. 
His  religion  deprives  him  of  nothing,  which  can  any  way 
contribute  to  his  rational  happiness  and  delight;  but  every 
way  tends  to  subserve   and  promote   them.     And  certainly 


THE    DANGER    OF    INFIDELITY.  11 

(even  upon  your  own  principles)  he  may  have  as  fair  a  claim 
to  sincerity^  in  his  endeavors  to  approve  himself  to  the  glori- 
ous Author  of  our  being,  as  you  can  have;  and  consequently 
as  good  a  prospect  of  future  blessedness.  So  that,  upon  the 
Vv'hole,  it  is  evident  that  he  has  nothing  to  fear  from  his  prin- 
ciples, whether  they  be  true  or  false.  He  has  no  cause  for 
thoso  stinging  reflections:  What  if  I  am  mistaken!  What  if 
my  sentiments  should  prove  false,  when  it  comes  to  the  de- 
cisive trial ! 

And  now,  let  us  turn  the  tables;  and  consider  the  bitter 
fruits  of  your  fatal  mistake,  if  Christianify  shorild  at  last 
prove  true.  You  cannot  but  acknowledge,  that  there  have 
been  great  numbers  of  men  of  the  best  moral  qualifications, 
whose  intellectual  powers  were  no  v/ay  inferior  to  theirs  on 
tjie  other  side  of  the  question,  who  have  professed  the  truth, 
and  experienced  the  power  of  that  religion,  which  you  have 
despised.  How  many  most  excellent  persons,  of  the  greatest 
integrity,  learning,  and  sagacity,  have  at  their  peril  appeared 
to  stand  by  this  cause;  and  have  sacrificed  their  estates,  their 
honors,  and  their  lives,  to  the  despised  and  persecuted  doc- 
trines of  the  cross!  It  is  certain,  that  you  cannot  have  a 
greater  assurance  of  being  in  the  right,  than  these  men  have 
had;  and  consequently  there  is  at  least  a  probability  on  their 
side,  as  much  as  on  yours.  You  yourself  therefore,  and  all 
the  unbelieving  gentlemen  of  your  acquaintance,  who  have 
any  degree  of  modesty  left,  must  necessarily  own,  that  the 
cause  possibly  may  turn  out  against  them.  And  what  if  it 
should  I  I  am  even  afraid  to  represent  the  consequences  in 
a  proper  light;  it  will  possibly  be  esteemed  preachment  cr 
cant;  or  be  voted  harsh,  uncivil,  or  unmannerly  treatment. 
But,  sir,  I  would  pray  you  to  consider  this  matter,  without 
any  resentment  of  my  rustic  method  of  address.  Consider 
it  only  as  it  is  represented  in  the  Scriptures;  and  in  that  view 
it  will  appear,  that  the  dreadful  confusion,  the  amazing  hor- 
ror, and  the  eternal  misery,  which  will  be  the  consequence  of 
your  infidelity,  will  be  vastly  beyond  the  utmost  stretch  of 
your  most  exalted  apprehension  or  imagination.  As  soon  as 
your  soul  is  se{)arated  from  your  body,  it  will  become  the 
immediate  object  of  the  divine  wrath;  and  how  lightly  soever 
you  may  think  of  these  things  at  present,  you  will  find,  that 
it  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God 
When  the  great  Judge  of  the  wojld  shall  descend  from  her. 


12  THE   DANGER   OP   INFIDELITY. 

ven,  to  take  vengeance  on  all  those  who  do  not  obey  the  gospel 
of  Jesus  Christ,  where  will  our  unbelieving  gentlemen  ap- 
pear? Will  not  their  mirth  be  quite  spoiled,  their  sarcastic 
flouts  and  fleers  be  for  ever  over,  when  they  must  stand  trem- 
bling at  the  left  hand  of  their  Judge,  having  no  possible  refuge 
to  betake  themselves  to,  no  plea  to  make  for  their  infidelity, 
no  place  of  retreat  in  a  dissolving  world,  to  hide  their  bcadsl 
Vv^hat  comfort  will  it  then  aflJbrd  them,  to  say,  "  Alas!  how 
have  we  been  deceived !  We  never  thought  it  would  have 
come  to  this!  Now  vi^e  have  found  to  our  cost,  that  there  is 
something  more  in  the  doctrines  of  a  final  retribution,  than 
fable  or  fiction,  priestcraft  or  fanaticism,  however  we  have, 
in  the  gaiety  of  our  temper,  rejected  and  despised  them." 
Will  they  then  be  possessed  of  a  sufficient  bravery  and  pre- 
sence of  mind,  to  out-face  their  glorious  Judge;  and  to  hear 
with  intrepidity  the  terrible  sentence,  Depart^ ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels?  Will 
they,  with  their  usual  frolic  humor,  endure  the  execution  of 
tliis  sentence;  and  with  sport  and  pastime,  welter  in  the 
eternal  flames  of  that  furnace  of  fire,  that  is  the  destined 
alioJe  of  every  final  unbeliever? 

Now,  sir,  does  it  not  infinitely  concern  you,  to  consider 
the  case  before  you  in  this  awful  view,  to  compare  and  make 
a  proper  estimate  of  the  inconceivably  different  states  of  the 
believer  and  the  infidel,  both  with  respect  to  time  and  eter- 
nity; and  to  enter  upon  the  disquisition  you  propose,  with  a 
mind  duly  impressed  with  the  vast  importance  of  your  com- 
ing to  a  safe  conclusion? 

You  tell  me,  that  you  "  cannot,  from  the  nature  of  things, 
see  any  necessity  of  such  a  way  of  salvation,  as  the  gospel 
proposes.  The  light  of  nature  teaches  us,  that  God  is  mer- 
ciful; and  consequently,  that  he  will  pardon  sinners,  upon 
their  repentance  and  amendment  of  life."  Let  us  then  con- 
sider this  case  impartially. 

I  think,  there  is  no  need  of  arguments  to  convince  you, 
that  you  are  a  sinner.  Do  but  consider  the  natural  tendency 
of  your  aflections,  appetites,  and  passions;  and  review  the 
past  conduct  of  your  life;  and  a  demonstration  of  this  sad 
truth  will  unavoidably  stare  you  in  the  face.  Let  any  man 
enter  into  himself;  and  seriously  consider  the  natural  opera- 
tions of  his  own  mind;  and  he  must  necessarily  find,  that 
instead  of  a  frequent  and  delightful  contemplation  of  the 


THE  DATfGZB    OF    INTIDkELITY.  ^3 

perfections  of  the  Divine  nature,  instead  of  a  thankful  ac- 
knowledgment of  his  obligations  to  the  divine  goodness  and 
beneficence,  and  instead  of  that  sublime  pleasure  and  satis- 
faction, that  should  flow  from  the  remembrance  of  his  Crea- 
tor and  Benefactor,  his  affections  are  naturally  following 
mean,  low,  and  unreasonable,  if  not  vile  and  wicked,  enter- 
tainments and  gratifications.  He  will  find,  that  all  commu- 
nications with  his  glorious  Creator  are  naturally  painful  and 
uneasy  to  him:  while  every  trifling  amusement,  and  the 
vilest  sensual  object  of  his  thoughts,  find  a  more  easy  en- 
trance, and  a  more  peaceable  rest  in  his  soul.  From  hence 
it  is  most  evident,  that  the  heart  is  revolted  from  God^-  and 
that  we  have  substituted  the  creature  in  his  stead,  as  the  ob- 
ject of  our  pursuit  and  delight.  And  besides  this,  who  are 
there  among  the  best  of  the  children  of  men,  whose  con- 
sciences will  not  charge  them  with  innumerable  actual  trans- 
gressions of  the  law  of  nature?  From  this  view  of  the  case, 
you  must  therefore  certainly  find  yourself  in  a  state  of  moral 
pollution  and  guilt. 

And  can  you  in  such  a  state  as  this,  reflect  upon  a  God  of 
infinite  purity  and  justice  with  comfort  and  courage?  Will 
not  conscience  fly  in  your  face,  and  upbraid  you  with  your 
guilt  and  danger?  Does  not  your  reason  tell  you,  that  the 
great  Creator  and  Governor  of  the  world  is  too  holy  to  ap- 
prove, and  too  just  to  overlook,  such  a  fixed  aversion  to  him; 
and  such  numerous  sins  and  provocations  against  him,  as 
you  cannot  but  charge  to  your  own  account? 

But  "God  is  merciful."  True,  he  is  so,  to  all  proper 
objects  of  mercy;  and  in  a  way  agreeable  to  the  laws  of  his 
immutable  justice  and  holiness.  But  can  you  suppose,  that 
God  will  give  up  his  justice  and  holiness,  as  a  sacrifice  to  his 
mercy,  out  of  compassion  to  those,  who  deserve  no  pity  from 
him,  to  those  who  refuse  the  offers  of  his  mercy  in  the  gos- 
pel, because  disagreeable  to  their  sinful  desires  and  ima- 
ginations? 

But  "  repentance  will  entitle  the  sinner  to  pardon,  with- 
out any  other  atonement."  Are  you  sure  of  this?  Certain 
it  is,  that  mankind  have  always,  in  all  ages,  thought  other- 
wise. What  else  was  the  meaning  of  those  sacrifices,  that 
have  every  w^here  obtained;  and  what  the  meaning  of  those 
superstitious  austerities,  and  severe  penances,  that  have  been 

so  commonly  practised  in  the  heathen  world,  if  some  atone- 

2* 


14  THE    DANGER    OF    INFIDELITY, 

ment  beside  repentance,  was  not  thought  necessary  to  pacify 
an  offended  deity?  Consider,  I  entreat  you,  that  as  sin  is 
contrary  to  the  Divine  nature,  it  must  be  the  object  of  God's 
displeasure.  As  it  is  contrary  to  the  rules  of  his  governing 
the  world,  it  must  deserve  punishment.  If  God  be  the  rec- 
tor and  governor  of  the  world,  he  must  have  some  laws  to 
govern  by.  If  he  has  laws  to  govern  by,  they  must  have 
some  penalties  to  enforce  them.  If  his  laws  have  penalties 
annexed  to  them,  these  must  be  executed;  or  else  they  would 
be  but  scare-crows,  without  truth  or  justice.  I  entreat  you 
also  to  consider,  how  the  repentance  of  a  guilty  criminal 
can  answer  the  demands  of  justice.  What  satisfaction  will 
our  sorrow  for  sin  afford  to  the  Divine  Being?  How  will  it 
repair  the  dishonor  done  to  the  perfections  of  his  nature? 
How  will  it  rectify  our  depraved  appetites  and  passions; 
and  qualify  us  for  the  enjoyment  of  his  favor?  How  will  it 
vindicate  his  holiness;  and  discover  to  the  rational  world, 
his  natural  aversion  to  sin  and  sinners?  Or  how  will  the 
fear  of  God's  displeasure  be  a  sufficient  restraint  to  men's 
lusts  and  vicious  appetites,  if  sinners  may  suppose,  that  when 
they  have  gratified  their  lusts,  and  taken  their  swing  in  sin, 
they  can  repent  when  they  please:  and  thereby  have  an  ac- 
cess to  the  favor  of  God?  In  a  word,  what  evidence  can 
you  possibly  pretend  to  from  the  light  of  nature,  that  repent- 
ance only  will  satisfy  the  divine  justice,  and  reconcile  you 
to  God? 

But  after  all,  were  it  even  supposed  that  repentance  would 
necessarily  give  us  a  claim  to  mercy,  without  any  other  sat- 
isfaction to  God's  justice,  it  must  then  be  another  sort  of 
repentance,  than  you  seem  to  suppose.  You  must  then  al- 
low, that  this  repentance  must  be  a  thorough  change  of  heart 
and  life.  For  you  can  hardly  suppose,  that  we  are  qualified 
for  God's  favor,  while  all  the  powers  of  our  souls  are  in  di- 
rect opposition  and  aversion  to  him.  And  is  this  repentance 
m  our  power?  Can  we  at  pleasure  renew  our  own  souls; 
and  give  ourselves  new  affections,  dispositions,  desires,  and 
delights?  Can  we  change  the  bent  and  ftias  of  our  inclina- 
tions to  the  objects  of  sense,  and  bring  ourselves  to  love 
God  above  all  things;  and  to  take  our  chief  delight  and 
complacency  in  him?  This  must  be  obtained,  in  order  to 
enjoy  the  favor  of  God.  And  yet  it  is  manifestly  out  of 
our  reach.     It  must  be  the  effect  of  an  almighty  power. 


EVIDENCES    OP   CHRISTIANITr.  15 

I  hope  you  may  now  see  the  necessity  of  a  Saviour,  both 
to  expiate  your  sin  and  guilt,  which  your  repentance  can 
never  do;  and  to  sanctify  your  depraved  soul;  and  make 
you  meet  for  the  service  and  enjoyment  of  God.  If  these 
are  obtained,  you  must  be  certainly  and  eternally  safe:  but 
if  you  dare  venture  into  eternity  without  them,  I  must 
needs  say  you  do  not  want  courage. 

You  see,  I  have  addressed  you  with  unreserved  freedom 
and  familiarity.  I  have  overlooked  the  distance  of  your 
character;  and  treated  you  as  if  we  were  in  the  same  state 
of  equality  now,  as  we  shall  quickly  find  ourselves  before 
the  tribunal  of  our  glorious  Judge.  The  cause  requires  this 
at  my  hands;  and  I  should  have  been  unfaithful,  I  had  almost 
said  unmerciful  to  you,  if  I  had  not  failed  of  the  decorum, 
which  would  have  been  my  duty  to  have  observed  in  any 
other  case.  I  shall  therefore  depend  upon  your  candid  in- 
terpretation of  this  unpolished  address;  and  your  kind  ac- 
ceptance of  the  faithful  designs  and  desires  of, 
Sir, 

Your  most  obedient 

humble  servant. 


LETTER  II. 

WHEREIN  A  BRIEF  AND  GENERAL  VIEW  IS  GIVEN  OF 
THE  EVIDENCES  OF  CHRISTIANITY. 

SIR, 

You  tell  me,  "  my  letter  had  almost  thrown  you  into  a 
fit  of  the  spleen."  But  I  cannot  but  hope,  from  your  "  awful 
concern,  lest  you  meet  with  the  confusion  therein  descri- 
bed," that  it  will  have  a  better  effect.  I  acknowledge,  that 
"  a  pathetic  declamation  cannot  be  received  for  argument;" 
and  that  "  your  faith  must  be  built  upon  evidences  that  will 
reach  the  understanding  as  well  as  the  softer  passions  of  the 
soul."  But  what  evidence  do  you  desire  or  want,  of  the 
truth  of  Christianity?  Consider,  sir.  Consult  your  books 
and  your  friends.  Make  your  demands  as  large,  as  you  or 
they  can  contrive.  And  whatever  rational  evidence  you  are 
pleased  to  ask  for,  shall  be  at  your  service.    I  have  myself 


16  EVIDENCES    OF    CHRISTIANItT. 

with  particular  application,  been  considering,  what  reasona- 
ble evidence  can  possibly  be  consulted  or  desired,  which 
the  glorious  God  has  not  already  given  us,  in  confirmation 
of  the  Christian  institution;  and  I  find  nothing  wanting, 
which  we  are  capable  of  receiving.  And  I  cannot  but  pre- 
sume, that  if  you  likewise  would  impartially  and  in  earnest 
put  yourself  upon  the  same  inquiry,  you  must  meet  with  a 
full  and  complete  satisfaction. 

You  will  certainly  acknowledge,  that  the  great  Creator  ia 
capable  some  way  or  other  to  communicate  his  will  to  intelli- 
gent beings,  with  sufficient  evidence  that  the  revelation  is 
from  him.  Now,  what  I  desire  of  you  is  to  sit  down,  and 
consult  upon  some  such  means  of  doing  this,  as  would  strikie 
your  mind  with  the  strongest  conviction,  obviate  all  your 
doubts,  and  give  you  the  fullest  confirmation  of  the  divine 
original  of  such  a  revelation.  When  you  are  come  to  a 
point,  consider  the  credentials  of  Christianity;  and  see  whe- 
ther you  can  find  what  you  yourself  would  demand,  and  what 
you  suppose  most  likely  to  give  you  satisfaction. 

Would  you  expect  from  such  a  revelation,  a  reasonable 
account  of  our  first  original? — Look  into  the  Mosaic  history 
of  the  creation;  and  there  you  will  find,  how  the  world,  and 
how  yourself  originally  sprang  from  the  divine  Fiat;  and  in 
what  manner  we  are  the  offspring  of  God. 

Would  you  expect  a  narrative  of  such  circumstances  of 
God's  dispensations  towards  us  from  the  beginning,  as  would 
be  correspondent  with  our  constant  experience  and  observa- 
tion?— The  same  history  will  inform  you  of  those  irregular 
aflTections,  and  vitiated  appetites  and  passions,  which  every 
man  finds  in  himself;  and  which  have  brought  such  destruc- 
tion and  misery  upon  the  world,  in  all  its  successive  periods, 
since  AdanCs  fall. 

Would  you  expect,  that  there  should  be  early  intimations 
of  the  method  of  our  recovery  from  the  state  of  sin  and  guilt, 
which  we  had  brought  ourselves  into  by  our  apostacy? — You 
will  there  also  find  the  gracious  promise,  that  the  seed  of  the 
woman  shall  bruise  the  serpenVs  head;  and  deliver  us  from 
the  deadly  effects  of  his  malicious  temptation. 

Would  you  desire  to  find  a  particular  prediction  of  the 
promised  Saviour,  by  whom  we  are  to  obtain  a  redemption; 
his  lineage  and  descent,  the  time,  place,  and  manner  of  his 
birth,  the  circumstances  of  his  life,  death,  and  resurrection, 


EVIDENCES   OF   CHRISTIANITYi  17 

a  particular  description  of  the  nature,  the  subjects,  and  the 
continual  progress  of  his  kingdom? — Read  the  prophecies  of 
the  Old  Testament,-  and  read  the  history  of  the  New,-  and 
you  will  find  such  a  correspondence  and  agreement  as  will 
afford  you  matter  of  fullest  satisfaction,  that  they  are  both 
from  God. 

Would  you  expect,  that  there  should  be  some  means  to 
keep  the  promised  Saviour  in  the  continued  view  of  God's 
people,  before  his  actual  and  personal  manifestation;  and  to 
keep  alive  their  faith  and  hope  in  him? — What  were  all  their 
sacrifices,  their  legal  purifications,  their  priesthood,  and  all 
their  long  train  of  rites  and  ceremonies,  but  insitutions  pur- 
posely adapted  to  that  end? 

Would  you  expect  repeated  and  renewed  testimonies  from 
heaven,  to  the  professing  people  of  God,  that  their  religion 
was  from  him;  and  that  their  faith  and  hope,  excited  by 
these  typical  institutions,  were  built  upon  a  sure  founda- 
tion?— Such  were  the  miracles  frequently  wrought  among 
them,  the  manifestation  of  the  divine  presence  in  the 
Shechinah,  their  Urim  and  Thummim,  their  frequent  oracles, 
their  succession  of  prophets,  whose  predictions  respecting 
the  Jews  themselves,  and  the  nations  round  about  them,  were 
continually  fulfilled  and  fulfilling  before  their  eyes;  and  the 
accomplishment  of  many  of  them,  are  apparently  open  and 
visible  to  us  also. 

Would  you  suppose,  that  near  the  predicted  time  of  our 
Saviour's  appearance,  not  only  the  Jewish  nation,  but  all 
others  that  were  acquainted  with  their  sacred  books,  would 
live  in  raised  expectations  of  this  great  and  wonderful  event? 
— You  will  find  in  the  Gospels,  in  Josephus,*  Tacitus,t  and 
SuetoniuSjf  that  this  was  the  case  in  fact. 

Would  you  expect,  that  when  the  Saviour  did  appear,  he 
would  by  the  holiness  and  beneiicence  of  bis  life,  and  by 
numerous  open  and  uncontested  miracles,  give  such  attest- 
ation to  his  divine  mission,  as  would  be  sufficient  evidence, 
that  he  was  indeed  the  Messiah  so  frequently  predicted,  and 
so  earnestly  expected?— Do  not  the  sacred  historians  answer 
your  highest  expectations,  in  this  respect?  In  them  you 
find,  the  dead  were  raised,  the  sick  healed,  the  maimed  re- 

•  De  Bell.  Jud.  Lib.  vii.  Cap.  31.  t  Hist.  Cap.  13. 

I  In  Vespas.  Cap.  4. 


IS  EVIDENCES    OP   CHRISTIANITY. 

Stored  to  the  use  of  their  limbs,  the  sight  of  the  blind  recov- 
ered, the  deaf  brought  to  their  hearing,  the  lepers  cleansed, 
the  demons  ejected;  and  in  a  word,  that  the  whole  time 
of  his  ministry  was  a  continued  succession  of  the  most 
beneficent  and  astonishing  miracles;  miracles  as  surprising 
in  their  nature  as  their  number,  such  as  vastly  exceeded  the 
power  of  all  created  beings;  and  were  therefore  the  strongest 
testimony  from  heaven,  that  this  Saviour  most  certainly  was, 
what  he  himself  professed  to  be. 

Would  you  expect,  that  this  Saviour  should  verify  his  di- 
vine mission,  to  future  times,  by  prophecies  of  succeeding 
events] — -Do  not  the  evangelists  afford  you  many  instances 
of  such  predictions,  which  have  been  clearly  and  fully  accom- 
plished? In  these  historians  you  will  find,  how  he  foretold 
the  treason  of  Judas,  the  skameful  fall  of  Peter,  with  the 
flight  of  all  his  disciples,  in  that  gloomy,  dreadful  night, 
when  the  Shepherd  teas  smitten,  and  the  sheep  scattered.  In 
these  you  will  find,  how  he  foretold  the  time  and  manner  of 
his  own  death,  the  term  of  his  continuance  in  the  grave,  with 
his  glorious  resurrection  and  ascension.  You  will  there  also 
find  him  foretelling  the  mission,  divine  inspiration,  miracu- 
lous powers,  and  glorious  success  of  his  apostles;  and  their 
fellow-laborers  in  the  gospel  ministry.  These  historians  do 
likewise  set  before  you,  his  particular  prediction  of  the  des- 
truction of  Jerusalem;  and  the  abolition  of  the  temple,  with 
the  prodigies  which  preceded,  the  tribulation  which  accom- 
panied, and  the  dispersion  of  the  Jewish  nation  which 
followed,  that  amazing  desolation.  And  does  it  not  surprise 
•  you  to  find,  from  Josephus,  that  the  twenty-fourth  chapter 
of  Matthew,  and  the  twenty-first  chapter  of  Luke,  are  more 
like  a  history  than  a  prophecy  of  that  dreadful  event?  If 
you  should  yet  further  expect  some  predictions  from  him, 
tiiat  extend  to  the  present  time,  and  are  now  visibly  accom- 
plished before  your  eyes;  has  he  not  foretold,  and  do  you 
not  find  it  true,  that  Jerusalem  shall  continue  to  he  tradden 
down  of  the  Gentiles^  until  the  time  of  the  Gentiles  hefuU 
filed? 

Would  you  expect,  that  when  this  Messiah,  according  to 
the  prophecies  concerning  him,  was  cut  off,  he  should  de- 
dare  himself  the  Son  of  God  with  power,  by  his  resurrection 
from  the  dead? — And  has  it  not  appeared  true,  that  no  pre- 
caution by  sealing  his  tomb  and  setting  a  guard  over  it,  could 


EVIDENCES    or    CHRISTIANITr.  19 

prevent  his  triumph  over  the  grave;  and  his  appearing  to 
great  numbers  of  his  disciples;  and  frequently  and  familiarly- 
conversing  with  some  of  them,  for  forty  days  together;  and 
finally  ascending  up  to  heaven  before  their  eyes. 

Would  you  expect  that  his  disciples,  who  were  eye  and 
ear  witnesses  of  his  life,  death,  resurrection,  and  ascension; 
and  could  not  possibly  be  deceived  in  facts  so  open  to  all 
their  senses,  should  at  their  peril  preach  this  Saviour  to  the 
world;  and  continually  undergo  a  life  of  painful  travel  and 
fatigue,  poverty  and  reproach,  opposition  and  persecution, 
to  propagate  his  gospel;  and  that  they  would  finally  sacrifice 
their  lives  in  the  cause,  and  seal  their  doctrine  with  their 
blood? — This  they  have  done,  and  it  is  impossible  that  more 
could  be  done,  to  raise  their  truth  and  sincerity  above  all 
suspicion. 

Would  you  expect,  that  these  disciples  should  be  extra- 
ordinarily  and  peculiarly  qualified  for  their  great  work;  and 
sent  forth  to  the  nations  with  sufiicient  credentials,  to  con- 
firm their  testimony  and  make  their  doctrines  credible? — 
W^hat  greater  furniture  can  you  possibly  suppose  needful  in 
such  a  case,  than  for  a  number  of  unlearned  men  and  women, 
to  be  instantaneously  endued  with  an  intimate  and  familiar 
acquaintance  with  all  sorts  of  languages;  and  (not,  as  pre- 
tended by  some  Energumens  and  the  modern  French  pro- 
phets, have  their  organs  of  speech  improved  by  the  devil,  in 
pronouncing  languages  which  they  did  not  understand;  but) 
capable  constantly  and  familiarly  to  converse  with  every  na- 
tion in  their  own  proper  speech;  and  with  greatest  propriety 
to  write,  and  transmit  to  posterity,  the  history  and  religion  of 
their  Lord  and  Master  in  a  foreign  language  which  they  had 
never  learned.  Can  you,  sir,  possibly  imagine  a  greater  and 
brighter  display  of  the  immediate  agency  and  omnipotent 
power  of  the  glorious  author  of  our  beings,  than  thus  at 
once  to  enlarge  the  mind,  and  furnish  it  with  such  an  ama- 
zing extent  of  knowledge,  while  God  himself  has  borne  them 
witness,  with  signs  and  wonders;  and  with  diverse  miracles, 
and  gifts  of  the  Holy  Ghost,  according  to  his  own  will? 

Suppose,  you  should  see  some  unlearned  rustics  with 
whom  you  are  acquainted,  pretending  to  a  new  revelation; 
and  confirming  their  pretences,  by  speaking  familiarly  all 
the  languages  of  Europe,  by  healing  the  sick  and  decrepid 
with  a  word,  raising  the  dead  to  life,  and  striking  men  dead 


so  EVIDENCES    OP   CHRISTIANITY. 

by  a  word,  revealing  the  secrets  of  other  men's  hearts,  com- 
municating these  and  such  like  powers  to  others  by  the  im- 
position of  their  hands;  and  declaring  to  you  that  it  was  not 
by  their  own  power  or  holiness,  that  they  performed  these 
works:  Should  you  find  the  strictest  holiness  in  conformity 
to  the  divine  nature,  joined  with  these  miraculous  powers:-— 
Would  you  not  believe  the  truth  of  their  pretensions?  Would 
you  not  acknowledge,  that  God  was  in  them  of  a  truth? 

Would  you  expect  that  those  men,  who  were  sent  out  to 
preach  and  propagate  a  new  religion  in  the  world,  should 
themselves  be  inspired  with  a  prophetic  spirit;  and  capable 
to  foietel  future  events? — And  is  not  this  also  visibly  fact,  in 
the  case  before  us?  Have  they  not  distinctly  foretold  the 
state  and  fate  of  the  church  in  all  its  periods,  until  the  con- 
summation of  all  things?  Do  not  we  ourselves  see  their  pre- 
dictions exactly  and  circumstantially  verified,  with  respect 
to  the  rise,  rage  and  reign  of  Antichrist;  and  with  respect  to 
the  Jews  still  continuing  a  distinct  people;  and  remaining  in 
their  unbelief,  until  God  shall  again  graft  them  into  the  olive- 
tree,  from  whence  they  have  been  cut  off? 

Would  you  expect  that  the  Messiah  should  prosper  and 
succeed  those  disciples,  whom  he  should  send  out  to  propa- 
gate the  gospel  among  the  nations  by  the  conversion  of  mul- 
titudes to  the  faith? — And  do  we  not  find  in  fact,  that  he  haa 
assisted  a  few  mean  unlearned  fishermen,  without  riches  or 
power,  art  or  eloquence,  to  triumph  over  all  the  prejudices 
in  men's  minds  against  the  doctrines  of  the  cross,  over  all 
the  bitter  opposition  of  the  rulers  of  the  world,  all  the  rivet- 
ed prepossessions  among  both  Jews  and  Gentiles,  to  their 
ancient  religion;  and  all  the  learning  of  Greece  and  Rome; 
and  to  bring  so  great  a  part  of  the  world  into  a  professed  sub- 
jection to  the  cross  of  Christ! 

Would  you  expect  that  the  religion  of  such  a  Saviour 
should  be  every  way  worthy  of  God,  agreeable  to  all  his  glo- 
rious perfections;  and  every  way  suitable  for  man,  perfective 
of  his  nature,  and  adapted  to  his  welfare,  in  every  station, 
relation,  and  capacity  that  he  sustains  in  this  world,  as  well 
as  to  his  eternal  interest  in  the  w^jrld  to  come? — All  this  (I 
think)  is  what  Deists  themselves  are  forced  to  allow. 

Would  you  expect  some  apparent  influence  of  this  religion, 
upon  the  hearts  and  lives  of  those  who  sincerely  profess  it; 
and  who  commit  their  souls  and  eternal  interests  into  the 


EVIDENCES   or   CHRISTIAKITY.  21 

hands  of  this  Saviour? — And  do  you  not  yourself  see  this 
continually  exemplified]  does  not  every  body  see,  that  they 
who  cordially  receive  the  Lord  Jesus  Christ  for  their  Prince 
and  Saviour,  are  distinguished  from  the  rest  of  the  world, 
by  the  exercise  of  love  both  to  God  and  man?— k  not 
the  change  wrought  in  the  hearts  and  lives  of  such,  visi« 
ble  to  every  observer,  in  the  blessed  fruits  of  holiness, 
righteousness,  charity,  and  beneficence?  This  change  they 
themselves  profess  to  have  experienced,  by  their  exercise 
of  faith  in  the  Lord  Jesus  Christ.  This  experience  they 
justify  to  the  world,  by  the  steady  conduct  of  their  lives. 
And  thus  the  great  Redeemer  approves  himself  indeed  the 
great  physician  of  souls,  by  recovering  all  from  their  spirit- 
ual maladies,  who  apply  to  him,  and  depend  upon  him  for  a 
cure. 

Would  you  expect  a  consistent  and  harmonious  scheme 
of  religion,  through  all  the  parts  of  divine  Revelation? — 
And  is  it  not  wonderful  to  observe,  how  the  New  Testa- 
ment  every  way  answers  the  design  of  the  Old;  and  how 
all  the  numerous  writers  of  these  sacred  books,  notwith- 
standing their  very  different  manner  of  writing,  the  very 
distant  ages  in  which  they  wrote,  and  the  very  different 
circumstances  of  the  church  in  their  respective  times  of 
writing,  have  yet  all  taught  the  same  doctrines,  all  de- 
scribed the  same  dangers,  and  all  pointed  out  the  same 
way  to  eternal  salvation! 

Thus,  sir,  I  have  set  before  you  in  the  closest  and  most- 
connected  view,  some  brief  hints  of  the  credentials  of 
Christianity.  I  know  you  are  capable  of  extending  your 
demands  yet  further;  and  of  proposing  something  else,  that 
may  still  serve  to  reflect  new  light  upon  the  Christian  rev* 
elation:  And  there  is  yet  much  more  at  your  service,  when 
you  will  be  pleased  to  make  your  demands.  You  must 
however  in  the  mean  time  allow  me  the  freedom  to  say, 
that  the  evidence  now  in  view  is  sufficient  to  fill  the  mind 
of  every  unprejudiced  person,  with  a  necessary  and  infalli- 
hie  certainty  of  the  truth  we  are  inquiring  after.  Deliber. 
ately  consider  each  of  these  arguments  separately  and 
particularly;  consider  them  all  in  their  connexion  and  rela- 
tion  to  each  other;  and  then  try  whether  you  can  refuse 
your  assent  to  the  gospel  of  Christ. 

There  is,  I  am  sensible,  one  objection  ready  to  offer  it- 
3 


22'  BVIDEXCES    OF    CHRISTIANITY, 

self  fo  your  mind  against  all  this;  and  that  is,  How  do  I 
know,  that  the  great  and  principal/ac^s,  upon  which  Chris- 
tianity is  especially  built,  may  be  depended  upon,  as  cer- 
tainly true? — How  do  I  know  the  congruity  of  the  prophe- 
cies with  the  event? — How  do  I  know  the  miraculous 
conception  of  the  Lord  Jesus  Christ,  the  attestation  of  the 
angels  to  his  birth;  or  that  he  wrought  such  miracles  in 
confirmation  of  his  divine  mission;  and  that  he  rose  again 
from  the  dead;  and  ascended  up  to  heaven?— How  do  I 
know,  that  his  apostles  were  inspired  with  such  extraordi- 
nary and  divine  gifts;  or  that  they  performed  such  miracu- 
lous operations? 

To  this,  I  answer,  that  some  of  the  evidences  which  I 
have  oiTered,  are  what  directly,  upon  the  veiy  fir^t  view, 
you  may  know,  and  cannot  but  know,  to  be  certainly  and 
infallibly  true,  if  you  will  but  open  your  eyes  to  observe 
them.  You  do  certainly  know,  that  human  nature  is 
dreadfully  corrupted  and  vitiated,  that  it  is  opposite  to  the 
holiness  and  purity  of  the  divine  Being;  and  that  there  is 
therefore  great  necessity  of  a  Saviour,  to  bring  us  to  God, 
and  to  rectify  our  depraved  nature.  You  may  certainly 
know,  that  there  is  a  great  variety  of  predictions  of  such  a 
Saviour, 'dispersed  through  the  whole  Old  Testament;  and 
that  the  whole  nation  of  the  Jews  always  did,  and  still  do, 
irom  thenccy  live  in  raised  expectation  of  a  Messiah.  You 
may  certainly  know,  that  there  were  a  great  number  of  rites- 
and  ceremonies  religiously  observed  and  practised  among 
the  Jews;  and  that  sacrijicing,  in  particular,  was  not  only 
enjoined  upon  them,  but  early  and  generally  practised 
among  all  nations.  For  none  of  which  things  can  there 
be  any  manner  of  reason  given  or  imagined,  unless  they  were 
types  and  adumbrations  of  an  expected  Saviour.  You  may 
certainly  know,  that  the  time  prefixed  in  the  Jewish  pro. 
pJiecies,  for  the  manifestation  of  the  Messiah,  was  the  very 
time,  in  which,  by  the  concurring  testimony  both  of  the 
friends  and  enemies  of  Christianity,  the  Lord  Jesus  Christ 
did  appear.  You  may  certainly  know,  that  the  Jewish  pro- 
phets  did  foretel  a  suffering  Saviour,  a  Saviour  that  should 
be  wounded  for  our  transgressions,  bruised  for  our  iniqui' 
ties,  that  should  make  his  soul  an  offering  for  sin;  and  that 
should  he  cut  off-,  but  not  for  himself:  and  you  are  equally 
certain  from  all  other  historians,  as  well  as  from  the  evaji- 


EVIDENCES  OP   CHRISTIANITY.  23 

gelists,  that  our  Lord  Josus  Christ  did  undergo  such  oppro- 
brium, misery,  and  death,  as  was  foretold  of  the  Messiah  by 
the  prophets.  You  may  certainly  know,  that  it  was  fore- 
told in  the  Prophets,  that  the  sceptre  should,  not  depart  from 
Judah,  and  a  lawgiver  from  between  his  feet,  until  the 
coming  of  the  Messiah;  but  that  after  his  death,  the  Jewish 
sacrifices  should  cease;  and  their  holy  city  and  sanctuary  be 
destroyed  and  made  desolate:  and  that  the  event  does  a-s- 
sure  us,  that  the  circumstances  of  the  Jewish  nation  did 
exactly  answer  to  these  prophecies,  both  before  and  after 
the  death  of  Jesus  Christ.  You  may  certainly  know,  both 
by  the  Jewish  and  Christian  prophecies,  that  under  the  gos- 
pel dispensation,  the  Jews  were  to  be  rejected  of  God;  and 
to  continue,  despised  and  dispersed  among  all  nations;  but 
the  Gentiles  to  come  to  the  light  of  the  Messiah,  and  see  his 
righteousness  and  glory:  and  that  the  event  is  agreeable  to 
the  prediction.  You  may  certainly  know,  that  the  rise  of 
Antichrist  was  predicted  to  be  after  the  fall  of  the  Roman 
empire,  when  that  could  no  longer  let  or  restrain  him;  that 
he  should  appear  under  the  guise  of  a  minister  of  religion, 
in  the  temple  of  God;  that  he  should  pretend  to  all  power, 
and,  signs,  and  lying  iconders;  that  he  should  make  war 
with  the  saints  and  overcome  them;  that  he  should  reside 
in  the  great  city,  that  was  then  built  upon  seven  mountains, 
and  reigned  over  the  kings  of  the  earth,  which  was  true  of 
the  city  of  Rome  only.  And  you  may  consider,  whether 
all  this  is  not  true  of  the  pope  and  the  Roman  papacy.  You 
may  certainly  know  the  amazing  progress  of  the  gospel  in 
the  first  ages  of  Christianity,  in  the  face  of  the  most  formi- 
dable and  powerful  opposition;  and  its  continuing  progress, 
against  all  the  attempts  of  its  heathen  and  papal  enemies. 
You  may  know  the  excellency  of  its  doctrines,  and  the  glo- 
rious effects  it  hath  upon  the  hearts  and  lives  of  true  be- 
lievers. You  may  know  (as  blessed  be  God,  multitudes 
do  know  by  experience)  how  it  conquers  men's  corruptions, 
changes  their  natures,  pacifies  their  conciences,  fills  their 
gouls  with  light  and  joy,  strengthens  them  against  tempta- 
tions, sweetens  the  afflictions  of  life;  and  fortifies  them 
against  all  the  pains  and  terrors  of  death.  And  you  also 
may  know,  that  this  gospel  is  the  gospel  of  Christ,  ar>d 
consequently  that  these  wonderful  efl^ects,  which  so  ap- 
parently carry  a  divine  signature  upon  them,  are  produced 


24  EVIDENCES  OP   CHKISTIANITT* 

by  him.  All  these  things,  and  others  of  a  like  nature 
which  might  be  mentioned,  are  immediately  open  to  your 
view,  most  visible  and  certain;  and  one  would  think,  that 
these  alone  would  satisfy  the  mind  of  a  serious  and  impar- 
tial. inquirer  into  the  truth  of  Christianity.  And  especially 
when  these  are  accompanied  with  such  other  credentials  of 
our  holy  religion,  which  (though  not  so  directly  in  view^ 
yet)  by  necessary  consequence,  give  us  the  same  assurance 
and  certainty  of  the  truth. 

But  it  is  time  I  should  come  more  directly  to  answer  the 
objection;  and  to  show  you,  how  it  may  by  necessary  con* 
.sequence  be  known,  that  the  facts  upon  which  Christianity 
principally  depends,  are  certainly  true. 

You  yourself  must  own,  it  is  impossible  that  those  doc- 
trines can  be  false,  which  are  attested  by  so  many  and 
such  kind  of  miracles,  as  are  said  to  be  wrought  by  our 
Lord  Jesus  Christ  and  his  apostles.  For  God  cannot  set 
his  seal  to  a  lie;  nor  confirm  a  horrible  imposture,  by  his 
immediate  attestation  from  heaven. 

You  must  own,  that  it  is  impossible  for  the  apostles  and 
other  witnesses  of  those  miraculous  operations,  to  be  them* 
selves  deceived,  while  they  had  all  the  means  of  certainty 
in  the  case  before  us,  that  ever  any  man  had  in  any  case 
whatsoever. 

You  must  likewise  own,  that  it  is  impossible  for  a  great 
number  of  sober,  judicious,  and  apparently  honest  men,  to 
spend  their  lives  in  a  continued  conspiracy  against  their 
own  ease,  comfort,  honor,  life,  and  eternal  welfare,  for  no 
other  motive,  but  to  deceive  the  world;  and  bring  eternal 
ruin  upon  themselves  and  their  fellow -creatures;  as  these 
must  have  done,  if  they  knew  those  facts  to  be  false,  which 
they  published  at  their  peril,  and  sealed  with  their  blood. 

You  must  also  own,  that  it  was  impossible  to  deceive 
the  world  about  them,  at  the  time  when  these  facts  were 
done,  by  reporting,  that  such  miraculous  operations  were 
openly  performed  before  them  all,  which  none  of  them 
knew  any  thing  about. 

You  will  certainly  own,  it  is  impossible  that  they  could 
deceive  the  churches  to  whom  they  wrote,  by  vain  preten- 
ces, that  each  one  of  these  had  themselves  these  extraordi- 
nary gifts  of  the  Spirit,  such  as  tonguesj  miracles,  healings 


iJVlDfiNCfeS    Of   CtflllS'jrtAlSttPir.  25 

prophecy,  and  the  like,  when  every  one  of  them  knew  that 
there  was  nothing  in  it. 

You  must,  in  like  manner,  own  it  impossible,  for  such 
multitudes  of  people,  for  so  long  a  tract  of  time,  to  be  im- 
posed upon  by  pretences  of  miraculous  operations;  and 
none  of  them  ever  detect  the  imposture,  so  much  as  in  one 
single  instance,  while  all  of  them  had  the  opportunity  of 
doing  it  when  they  pleased,  if  the  facts  had  not  been  true. 

Can  you  imagine  it  any  ways  possible,  that  such  multi- 
tudes, in  the  first  ages  of  Christianity,  in  such  distant 
countries  and  nations,  should  conspire  together  to  achiowU 
edge  these  facts,  and  the  doctrines  founded  on  them,  at  the 
peril  of  their  lives;  and  no  man  among  these  professors 
themselves,  or  among  the  heretics  and  apostates  that  fell 
away  from  them,  should  discover  the  fraud,  either  living 
or  dying? 

You  will  certainly  own  it  utterly  impossible,  thnt  ko 
many  thousands,  in  so  many  lands,  could,  with  joy  and 
cheerfulness  submit  to  such  poor  and  abided  liveSj  and  lo 
such  cruel  and  harharoiis  deaths^  as  were  the  connnon  lot 
of  the  first  Christians,  in  confirmation  of  a  religion,  foujid- 
ed  on  facts  which  they  knew  to  hQ  false. 

And  you  must  acknowledge  it  also  altogether  impossible, 
at  any  time  after  these  facts  were  pretended  to  be  done,  to 
palm  the  history  of  them  upon  the  world,  if  it  was  falsr; 
and  to  persuade  so  many  nations  to  receive  it  for  truth* 
It  were  impossible  to  persuade  any  nation,  much  more  all 
the  early  nations  of  Christendom,  that  at  some  distant  for- 
gotten age  there  were  a  number  of  men  that  came  among 
them,  taught  them  the  doctrines  of  Christianity,  confirmed 
the  same  by  miracles,  baptized  them  into  the  faith,  and 
established  a  settled  order  of  the  ministry  in  their  church- 
es: From  which  time  they  have  all  of  them  professed  the 
Christian  faith;  had  the  New-Testament  in  their  hands:  and 
enjoyed  a  continued  succession  of  ministers  and  ordinan- 
ces. Let  an  attempt  of  this  kind  be  made  upon  our  Indi- 
ans, and  try,  if  any  one  man  among  them,  can  be  imposed 
upon,  to  believe  these  things. 

To  this  I  may  add,  that  it  is  absolutely  impossible,  at 

any  one  time,  to  have  obtruded  the  inspired  writings  upon 

the  world,  if  they  were  indeed  spurious;  and  to  have  made 

all  the  Christian  nations  believe,  that  these  were  written  in 

3* 


26  EVIDBNCES   OF   CHRISTIAKITTr 

the  apostolic  age,  speedily  translated  into  divers  languages, 
pablicly  kept  and  publicly  read  and  preached  in  their 
churches;  that  they  and  the  fathers  before  them  had  al- 
ways  reverenced  and  esteemed  them  as  the  rule  of  their 
lives;  and  their  guide  to  eternal  happiness.  What  suc- 
cess, but  scorn  and  derision,  could  be  hoped  for  from  such 
an  attempt? 

I  may  once  more  subjoin  to  all  this,  that  it  is  at  least 
highly  improbable,  that  the  early  writers  against  Christi- 
anity should  ever  deny  these  facts,  if  they  were  not  noto- 
riously true,  when  they  could  not  want  advantages  to 
detect  any  fraud  or  deceit.  And  it  is  yet  more  improbable, 
that  any  of  the  adversaries  of  Christianity  should  confirm 
the  truth  of  these  facts,  as  we  find  some  of  them  do,  if 
they  had  not  been  most  apparently  and  undoubtedly  true. 

And  now,  sir,  what  can  be  wanting,  what  can  you  de- 
mand or  desire  more,  to  confirm  you  in  the  faith  of  Christi- 
anity? It  is  established  upos  the  veracity  of  God  himself; 
upon  those  facts  by  which  he  has  from  heaven  attested  to 
the  truth  of  it;  and  these  facts  are  verified  by  evidences, 
which  cannot  possibly  deceive  us.  By  believing  therefore, 
we  set  to  our  seal  that  God  is  true:  But,  he  that  believeth 
not,  inaketh  him  a  liar;  because  he  believeth  not  the  record 
that  God  gave  of  his  Son. 

You  may  perhaps  tell  me,  that  if  you  had  seen  these  mi- 
racles yourself,  you  would  have  believed  them.  But  has 
not  every  body  else  the  same  claim  to  this  sort  of  satisfac- 
tion as  you;  and  the  same  reason  to  desire  to  be  eye  and 
ear  witnesses  of  such  miraculous  operations?  At  thii  rate^ 
miracles  would  cease  to  be  miraculous;  they  would  become 
common  and  familiar  things;  and  no  longer  strike  the  mind 
with  any  conviction  at  all,  any  more  than  the  ebbing  and 
flowing  of  the  sea,  the  rising  and  setting  of  the  sun,  or 
any  other  such  displays  of  the  divine  power,  in  the  common 
course  of  providence. 

Upon  the  whole,  there  is  no  evidence  wanting,  to  leave 
the  unbeliever  inexcusable.  There  is  evidence  every  way 
sufficient,  to  satisfy  the  mind  of  an  impartial  inquirer  after 
truth.  And  it  is'  impossible  for  any  man  in  the  world  to 
imagine  any  means  of  confirmation  in  this  important  truth, 
superior  to  what  is  herein  set  before  you.  How  unreason- 
able would  it  therefore  be,  to  require  more  evidence  in  a 


THE   HISTORY    OF   OVB.   fiAVIOUR.  87 

case,  wherein  we  have  already  as  much  as  we  are  possibly 
capable  to  receive? — That  it  may  be  effectual  to  establisli 
you  in  the  faith,  is  and  shall  be  the  prayer  of, 
Sir,  Yours,  &;c. 


LETTER  m. 

WHEREIN  A  HISTORICAL  ACCOUNT  OF  THE  BIRTH, 
LIFE,  PASSION,  RESURRECTION,  ASCENSION,  AND 
FUTURE  KINGDOM  OF  OUR  BLESSED  SAVIOUR,  IS 
COLLECTED  FROM  THE  PROPHECIES  OF  THE  OLD 
TESTAMENT. 

SIR, 

I  REJOICE  to  hear  from  you,  that  any  endeavors  of 
mine  have  contributed  in  the  least  towards  your  satisfac- 
tion. I  am  thereby  the  more  encouraged  to  hope,  that 
your  remaining  difficulties  may  easily  be  obviated;  and 
particularly,  that  it  will  not  prove  difficult  to  answer  your 
present  demand;  to  show  you  ^^how  you  may  certainly 
know  that  the  prophecies  of  the  Old  Testament  had  a  direct 
reference  unto  Jesus  Christ." — You  may  know  this  by  the 
exact  accommodation  of  the  prediction  with  the  event.  That 
this  therefore  may  be  set  before  you  in  a  proper  light,  I 
will  endeavor  to  give  you,  in  the  form  of  a  history,  a  brief 
representation  of  our  blessed  Saviour,  gathered  from  the 
Old  Testament;  and  leave  you  to  compare  this  with  the 
narrative  of  him  in  the  New.  If  these  agree,  you  thereby 
have  a  certain  discovery  of  the  divine  original  of  these 
prophecies;  since  none  but  an  omniscient  mind  could  possi- 
bly foresee  these  events.  And  you  have  likewise  the  same 
certainty,  that  Jesus  Christ  is  the  predicted  Messiah,  and 
that  his  mission  is  divine,  since  what  was  foretold  of  the 
Messiah  in  the  prophets,  is  fulfilled  in  him. 

The  time  of  the  manifestation  of  this  glorious  person, 
whom  I  am  now  to  describe,  was  during  the  continuance 
of  the  kingdom  of  Judah,  while  a  sceptre  was  in  the  hand, 
and  a  lawgiver  came  from  between  the  feet  of  that  tribe. 
Gen.  49:10.  while  the  second  temple  was  yet  standing, 
Mai.  3:  1.  Hag.  2:  7.  just  450  Chaldee  years  after  the 
decree  went  forth  to  restore  and  build  Jerusalem,  which  was 
in  the  twentieth  year  of  Artaxerxes  Longiiuanus,  king  of 


2  8  THE    HISTORY    OF    OUR    SAVIOUR, 

Persia,  Dan.  9:25.*  This  king  likewise  came  into  the 
world,  and  the  God  of  heaven  set  up  his  eveplasting  king- 
dom^ at  that  season  of  the  Fourth  or  Roman  Monarchy,  Dan. 
2:44.  when  there  was  an  end  put  to  the  dreadful  shaking 
of  the  heavens  and  the  ea7'th,  the  sea  and  the  dry  land, 
and  indeed  of  all  nations^  by  the  wars  of  Alexander  the 
Great;  the  four  kingdoms  that  arose  out  of  his  conquests; 
and  the  Romans,  the  conquerors  of  them  all;  and  when 
peace  was  restored  to  the  world.  Hag.  2:6, 7,  9.;  which  hap- 
pened when  Augustus  Caesar  was  emperor  of  Rome,  and 
Herod  the  Great  was  king  of  Judea. 

As  to  the  pedigree  or  descent  of  our  blessed  Saviour,  it 
must  be  considered  with  respect  to  the  two  different  natures 
that  were  united  in  this  glorious  Person.  For  how  won- 
derful soever  it  may  appear  tons,  the  man  Ch7nst  Jesus wn.a 
also  Immamiel^  God  with  us,  Isa.  7:14.  And  that  divine 
Child  which  was  bor?i,  and  that  Son  which  was  given  to  us 
(at  the  time  before  described)  is  the  mighty  God,  and  the 
everlasting  Father,  as  well  as  the  prince  of  peace,  Tsa.  9:6. 
He  is  that  God,  whose  throne  is  for  ever  and  ever,  Psal.  45:6. 
And  though  a  man,  yet  such  a  man,  as  is  also  God's  own 
fellow,  Zech.  12:7.  Now,  if  we  consider  his  descent,  with 
respect  to  his  divine  person,  it  must  necessarily  be,  that 
though  he  be  God  the  Father's  Son,  and  begotten  by  him, 
Psal.  2:7.  yet  his  going  forth  must  have  been  from  of  old, 
from  everlasting,  Micah  5:2.  And  it  is  accordingly  true, 
that  the  Lor5  possessed  him  in  the  beginning  of  his  ivay, 
before  his  works  of  old:  He  was  set  up  from  everlasting, 
from  the  beginning,  q?'  ever  the  earth  ivas,  Prov.  8:  22, 23. 
Being  thus  necessarily  stopped  from  looking  any  further  than 
to  eternity,  and  to  him  that  inhabits  eternity,  in  considering 
the  original  of  his  divine  person;  I  proceed  to  take  notice, 
that  in  his  human  nature,  he  descended  from  the  loins  of 
Abraham,  Gen.  12:3.  of  Isaac,  Gen.  26:  4.  And  of  Jacob, 
Gen.  28:14.  From  the  tribe  of  Judah,  Gen.  49:10.  And 
from  the  royal  family  of  David,  Psal.  89:35,  36.  And  that 
in  a  way  surprisingly  different  from  any  ordinary  human 
generation,    a  virgin  conceived  and  brought  forth  a  Son, 

*  Daniel's  seven  weeks  and  threescore  and  two  weeks,  or  483 
years,  were  to  terminate  at  the  death  of  the  Messiale^  We  must 
therefore  subtract  from  that  number,  the  33  years  of  his  life;  and 
there  remains  450  years  to  his  birth. 


COLLECTED   FROM   THE   OLD   TESTAMENT.  W 

v^hose  name  is  Immanuel;  Isa.  7:14.  And  this  new  thing  did 
God  create  in  the  earth ,  that  a  woman  hath  compassed  a 
tnan^  Jer.  31:22. 

The  place  where  our  blessed  Saviour  was  born,  was 
Bethlehem-Ephratah.  This  town,  though  hnt  little  among 
the  thousands  of  Jt/dah,  was  honored  with  being  the  place 
put  of  which  he  came  forth  who  is  the  supreme  ruler  in 
Israel,  Mieah  5:  2.  Here  he  was  born:  but  this  was  not 
the  place  of  his  chief  and  principal  residence;  that  was 
Galilee  of  the  nations.  This  people  who  had  walled  in 
darkness,  saw  this  great  light  among  them:  even  upon  them 
who  had  dwelt  in  the  land  of  the  shadow  of  death,  hath  this 
light  shined,  Isa.  9: 1,  2. 

The  circumstances  of  his  appearing  in  the  world,  were 
low,  mean  and  abased;  very  different  from  the  expectations 
men  had  entertained  of  the  Messiah,  and  therefore  he  was 
despised  and  rejected  of  men;  they  hid  their  faces  from  him^ 
he  was  despised,  and  they  esteemed  him  not,  Isa.  53:3.  Nay, 
many  were  astonished  at  him,  his  visage  was  so  marred,  more 
than  any  man;  and  his  form,  more  than  the  sons  of  men, 
Isa.  52:  14.  So  far  was  his  appearance  from  that  glory  and 
majesty,  that  pomp  and  splendor,  which  was  expected  m 
tlie  Messiah,  that  he  Was  considered  as  a  worm  and  no  man, 
a  reproach  of  men;  and  despised  of  the  people,  Psal.  22: 
6.  Even  the  priests  and  rulers  themselves,  who  should 
have  been  the  builders  of  the  Jewish  church,  refused  this 
Stone,  which  is  become  the  head  of  the  corner,  Psal.  1 18:22. 
And  the  reason  of  this  was,  that  they  saw  no  for?n  nor 
CGmeliness,  no  riches  nor  honor,  no  magnificence  nor  beau- 
ty in  him,  that  they  should  desire  him,  Isa.  .53:  2. 

The  characters,  in  which  he  appeared  in  the  world,  were 
those  of  a  Prophet,  Priest,  and  King:  to  each  of  which,  it  is 
proper  to  speak  something  particularly. 

The  Lord  our  God  did,  in  the  person  of  our  blessed  Sa- 
viour, raise  up  unto  his  people  a  Prophet,  like  unto  Moses, 
the  greatest  and  most  eminent  prophet  of  the  Jewish 
church:  he  put  his  words  into  his  mouth,  that  he  might 
speak  unto  them,  whatsoever  he  commanded  him;  and  held 
his  people  under  the  strongest  injunction,  upon  their  perils 
to  hearken  to  the  words  which  this  prophet  should  speak  in 
his  name,  Deut.  18: 18,  19.  And  as  our  Lord  Jesus  Christ 
was  destined  by  God  the  Father  unto  the  prophetical  office^ 


80  THE    HISTORY    OP   OUR    SAVIOUR, 

he  cheerfully  undertook  it.  Lo  I  come,  says  he,  in  the  vo- 
lume of  the  book  it  is  uTritten  of  me,  I  delight  to  do  thy  will, 
O  my  God:  Yea,  thy  late  is  within  my  heart,  Psal.  40:  7,  8. 
And  as  lie  cheerfully  undertook,  so  he  diligently  and  faith- 
fully discharged  this  sacred  and  important  trust.  He,  as  a 
wonderful  Counsellor,  (Isa.  9:6,)  preached  constantly  to  the 
people,  and  made  known  the  whole  mind  and  will  of  God 
to  them;  and  could  make  this  appeal  to  his  heavenly  Fa- 
ther, /  have  p7'eached  righteousness  in  the  great  congrega- 
tion, Lo,Ihave  not  refrained  my  lips,  O  Lord,  thou  know- 
est.  I  have  not  hid  thy  righteousness  loithin  my  heart.  I 
have  declared  thy  faithfulness  and  thy  sahation.  I  have 
not  concealed  thy  loving -kindness  and  thy  truth  from  tlie 
great  congregation,  Psal.  40:  9,  10.  He  constantly  preach- 
ed among  the  people  the  blessed  and  joyful  news  of  a  glori- 
ous salvation  from  their  sin,  guilt,  danger,  and  misery.  The 
Spirit  of  the  Lord  ivas  upon  him,  because  the  Lord  had 
anointed  him  to  preach  good  tidings  unto  the  meek,  he  sent 
kim  to  bind  up  the  broken  hearted;  to  proclaim  liberty  to  the 
captives,  and  the  opening  of  the  prison  to  them  that  were 
hound,  to  proclaim  the  acceptable  year  of  the  Lord,  to  com- 
fort all  that  mourn,  to  appoint  unto  them  that  mourn  in  Zion, 
and  to  give  unto  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning;  and  the  garment  of  praise  for  the  spirit  of  heavi- 
ness, Isa.  61: 1,2,  3.  He  exercised  most  tender  compas- 
sion to  dark,  doubting,  and  tempted  souls.  The  bruised 
reed  did  he  not  break,  and  the  smoking  fax  did  he  not 
quench,  until  he  brought  forth  judgment  unto  truth,  Isa.  42: 
fi.  He  strengthened  the  weak  hands;  and  confrmed  tJie 
feeble  knees;  and  said  to  them  of  a  faint  heart.  Be  strong, 
fear  not,  Isa.  35:  3.  He  warned  the  careless  and  secure 
sinners  of  their  misery  and  danger;  and  proclaimed  unto 
them  the  day  of  vengeance  of  our  God,  Isa.  61:2.  He 
warned  them  to  be  wise,  to  serve  the  Lord  with  fear;  and 
to  kiss  the  Son,  lest  he  should  be  angry,  and  they  perish  by 
the  way,  when  his  ivrathis  kindled  but  a  little,  Psal.  2:  10, 
11,  12.  He  made  the  path-way  of  salvation  plain,  before 
the  eyes  of  all  those  who  believe  in  him,  like  an  high'-wayy 
tchere  the  wayfaring  men,  though  fools,  coidd  not  err,  Isa, 
85: 8.  He  considered  his  people  as  his  flock;  and  took 
care  of  them,  as  a  most  watchful  and  careful  shepherd. 
"  He  fed  his  flock  like  a  shepherd,  he  gathered  his  lambs 


COLLECTED    FROM   THE   OLD   TESTAMENT.  81 

with  his  arm,  he  carried  them  in  his  bosom,  and  gently  led 
those  that  were  with  young,"  Isa.  40:  11. 

I  next  proceed  to  give  you  a  view  of  our  Lord  Jesus 
Christ,  as  the  great  High  Priest  ofourprofession.  As  such, 
he  undertook  to  make  an  atonement  and  expiation  for  our 
sins.  He  bore  oiir  griefs,  and  carried  our  sorrou-s;  the 
chastisement  of  ovr  jf^ace  uas  upon  him,  and  with  his 
stripes  we  are  heahd.  God  laid  upon  him  the  iniquity 
of  us  all:  and  he  made  his  soul  an  offering  for  ovr  sins, 
Isa.  53:4,  5,  6,  10.  Thus  he  finished  the  transgression, 
made  an  end  of  sin;  and  made  reconciliation  for  iniquity^ 
Dan.  9:  2.4.  He  likewise  wrought  out  a  perfect  righteous- 
ness for  sinners,  whereby  they  should  be  justified  before 
God;  and  accepted  of  him.  "  God  raised  up  this  righteous 
branch  unto  David,  in  whose  day  Judah  is  saved,  and  Israel 
dwells  safely;  and  this  is  the  name  whereby  he  is  called, 
THE  LORD  OUR  RIGHTEOUSNESS,"  Jer.  23:  5,  6. 
He  is  "  one  who  speaks  in  righteousness,  mighty  to  save," 
Isa.  63: 1.  For  "he  has  brought  in  everlasting  righteous- 
ness," Dan.  9:  24.  As  a  priest  likev/ise,  he  brings  us  into 
a  covenant  relation  to  God.  He  is  the  messenger  or  angel 
of  the  covenant,  Mai.  3:1.  "The  Lord  in  an  accepted 
time  heard  him;  and  in  a  day  of  salvation  has  helped  him, 
has  preserved  him,  and  given  him  for  a  covenant  of  the 
people,  to  establish  the  earth,  Isa.  49:  8.  "  By  the  blood 
of  the  covenant,  God  has  sent  forth  his  prisoners  out  of 
the  pit,  wherein  is  no  water;"  and  God  has  promised  that 
"  he  will  keep  his  mercy  for  him  for  evermore;  and  that  his 
covenant  shall  stand  fast  with  him,"  Psal.  89:  28.  Thus 
the  counsel  of  peace  was  between  God  the  Father  and  him. 
In  a  word,  as  our  priest,  he  is  our  advocate  with  the  Father; 
and  "makes  intercession  for  transgressors,"  Isa. 53:12.  Thus 
we  see,  that  according  to  God's  oath  concerning  him,  "  he 
remaineth  a  priest  for  ever,  after  the  order  of  Melchise- 
dek,"  Psalm  110:4. 

This  blessed  Saviour  sustained  likewise  the  office  of  a 
King.  God  hath  '  set  this  his  king  upon  his  holy  hill  of  Zion,' 
Psal.  2:  6.  "  The  throne  of  God  (our  Saviour)  is  for  ever 
and  ever;  and  the  sceptre  of  his  kingdom  is  a  right  seep- 
tre",  Psal.  45:  6.  As  a  king,  he  reigns  in  the  hearts  of 
his  people,  brings  them  into  subjection  to  himself;  and 
"  makes  them  willing  in  the  day  of  his  power,"  Psal.  110:  3. 


32  THE   HISTORT   OP   OUR   SAVlorR, 

As  a  king,  *'  he  sits  at  God's  right  hand;  and  rules  in  the 
midst  of  his  enemies,"  Psal.  110:  1,  '2.  "  In  his  majesty 
he  rides  forth  prosperously;  and  his  arrows  are  sharp  in 
the  heart  of  the  king's  enemies,"  Psal.  45:  4, 5.  His  regal 
office  was  not  limited  to  the  time  of  his  bodily  residence 
among  us;  "  for  of  the  increase  of  his  government  and 
peace  there  is  no  end.  He  sits  upon  the  throne  of  David, 
and  in  his  kingdom,  to  order  it  and  to  establish  it,  with 
judgment  and  with  justice,  from  henceforth  even  for  ev- 
er," Isa.  9:  7.  Such  cause  had  "  Zion  to  rejoice  greatly, 
and  the  daughter  of  Jerusalem  to  shout;  for,  behold,  her 
king  came  to  her,  just  and  having  salvation,"  Zech.  9:  9e 

Having  thus  shown,  from  the  prophetic  account  of  our 
blessed  Saviour,  the  time  of  his  manifestation,  his  descent, 
the  place  of  his  birth,  and  the  place  of  his  principal  resi» 
donee,  with  the  circumstances  of  his  appearing  in  the 
world,  and  the  characters  in  which  he  appeared;  I  pro- 
ceed  to  observe  some  of  his  distinguishing  qualities^  and 
the  more  remarkable  incidents  of  his  life  and  death. 

As  to  his  personal  properties,  he  was  perfectly  innocent, 
and  most  exemplarily  holy  both  in  heart  and  life;  and  in 
that  respect,  fairer  "  than  the  children  of  men.  Grace  was 
poured  into  his  lips,  therefore  God  hath  blessed  him  for 
ever,"  Psal.  45:  2,  He  was  "  God's  righteous  servant,  and 
there  was  no  deceit  found  in  his  mouth,"  Isa.  43:  9,  11. 
He  was  "  the  Sun  of  righteousness,  which  arose  upon  his 
people^  with  healing  under  his  wings,"  or  in  his  rays,  Mai. 
4;  2. 

He  was  of  a  meek  and  lowly  disposition.  This  King  of 
Zion  came  to  her,  not  on\y  just,  and  having  salvation;  but 
showed  himself  lovely,  by  most  astonishing  condescensions, 
Zech.  9:  9.  "  He  gave  his  back  to  the  smiters;  and  his 
cheeks  to  them  who  plucked  off  the  hair;  he  hid  not  his 
face  from  shame  and  spitting,"  Isa.  50:  6.  "  Though  he 
was  oppressed  and  afflicted:  yet  he  opened  not  his  mouth," 
Isa.  53:  7.  "  He  did  not  cry,  nor  lift  up,  nor  cause  his 
voice  to  be  heard  in  the  streets,"  Isa.  42:  2. 

He  was  endowed  with  astonishing  wisdom  and  capacity. 
"  The  Spirit  of  the  Lord  rested  upon  him,  the  spirit  of 
wisdom  and  understanding,  the  spirit  of  council  and  might, 
the  spirit  of  knowledge,  and  of  the  fear  of  the  Lord,"  Isa. 
11:2,  3.     Thus  did  "the  servant  of  the  Lord  deal  pru. 


COLLECTED    FROM   THE    OLD    TESTAMENT.  33 

dently,  he  was  exalted  and  extolled;  and  was  very  high," 
Isa.  52:  13.  He,  and  only  he,  of  all  the  human  race,  could 
say,  "  Counsel  is  mine,  and  sound  wisdom,  I  am  under- 
standing, I  have  strength,"  Prov.  8:  14. 

Previous  to  his  entering  upon  his  public  ministry,  there 
was  a  messenger  sent  before  him,  to  prepare  the  hearts  of 
God's  people  for  his  reception,  whose  "  Voice  cried  in  the 
wilderness,  Prepare  ye  the  way  of  the  Lord,  make  straight 
in  the  desert  a  !iigh  way  for  our  God.  Every  valley  shall 
be  exalted;  and  every  mountain  and  hill  shall  be  made  low; 
and  the  crooked  shall  be  made  straight,  and  the  rough  pla- 
ces plain;  and  the  glory  of  the  Lord  shall  be  revealed;  and 
all  flesh  shall  see  it  together:  for  the  mouth  of  the  Lord 
hath  spoken  it,"  Isa.  43:  3,  4,  5.  Thus  God  sent  one  to 
his  people  in  the  spirit  of  "  Elijah  the  prophet,  before  the 
coming  of  the  great  and  dreadful  (ky  of  the  Lord,  to  turn 
the  heart  of  the  fathers  to  the  children;  and  the  heart  of 
the  children  to  the  fathers.  He  sent  his  messenger  to  pre- 
pare his  way  before  him;  and  then  the  Lord  uiiom  they 
sought,  came  suddenly  to  his  temple,"  Mai.  4:  5,  C,  and 
3:  1. 

When  he  entered  upon  his  public  ministery,  "  God  gave 
him  the  tongue  of  the  learned,  that  he  should  know  how  to 
speak  a  word  in  season  to   the  weary;"  and  he  was  most 
painful  and  diligent  in  his  work,  he  was  "  awakened  mor- 
ning by  morning,  his  ear  was  awakened  to  hear,"  and  vig- 
orously  to  attend  to  the  great  business   before   him,"  Isa. 
50:  4.     He  began  his  ministry  in  the  mountainous  parts  of 
Judea;  and  "  how  beautiful  then  upon  the  mountains  were 
the  feet  of  him  who  brought  good  tidings,  who  published 
peace,  who  brought  good  tidings  of  good,  who  published 
salvation,  who  said  unto  Zion,  thy  God  reigneth,"  Isa.  5^: 
7.     As  he  resided  in  Galilee  (as  was  before  observed)  so 
his  ministery  early  and  peculiarly  enlightened  those  dark 
corners,  "  the  luud  of  Zebulon,  and  the  land  of  Naphtha^'; 
though  they  had  dwelt  in  the  lai^d  of  the  shadow  of  death, 
light  shined  upon  them,"  Isa.  9;  1,  2.     But  then  his  mi!% 
istry  was  not  limited  to  them.     This  star  win c?i  came  <.  ufi 
of  Jacob,  (Num.  24:  17-,)  enlightened  the  whole  land  of  Is-^ 
rael,  in  that  time  of  gross   ignorance,  and  thick  darkness^ 
They  might  all  be  called   upon   to  "  arise  and  shine,  fo:?® 
their  light  was  come:  and  the  glory  of  the  Lord  was  risen 
4 


S4  THE   HISTORY    OF    OUR   SAVIOUR, 

upon  them;"  though  "  darkness  had  covered  the  earth,  and 
gross  darkness  the  people,  yet  the  Lord  arose  upon  them, 
and  his  glory  was  seen  upon  them,"  Isa.  60:  1,  2.  "  He 
preached  righteousness  in  the  great  congregation,  Psal.40;9. 
"  He  came  into  the  temple,  (Mai.  3:  1.)  and  by  his  preach- 
ing there,  made  "  the  glory  of  the  latter  house,  much  great- 
er than  the  glory  of  the  former,"  which  was  built  by  Solo- 
mon, Hag.  2:  9.  In  what  manner  he  fulfilled  his  ministry, 
has  been  already  considered. 

In  confirmation  of  his  divine  mission,  he  wrought  many 
wonderful  miracles  among  the  people,  wherever  be  went. 
"  The  Lord  their  God  came  among  them,  he  came  to  save 
them;  then  the  eyes  of  the  blind  were  opened;  and  the  ears 
of  the  deaf  unstopped;  the  lame  man  leaped  as  a  hart;  and 
the  tongue  of  the  dun/b  sang,"  Isa.  3-5:  5,  6.  In  that  day^ 
the  deaf  heard  the  words  of  the  book;  and  the  eyes  of  the 
blind  saw  out  of  obscurity  and  out  of  darkness,  the  meek 
also  increased  their  joy  in  the  Lord;  and  the  poor  among 
men  rejoiced  in  the  holy  One  of  Israel,  Isa.  29;  18,  19. 

When  the  stretching  out  of  ImmaiiueVs  wings  had  thus 
filled  the  land  of  Judah,  it  might  have  been  expected, 
that  he  would  have  met  with  a  most  joyful  entertainment 
among  the  people:  but  the  case  was  otherwise.  Though 
*'  he  was  for  a  sanctuary  to  some;"  yet  "  he  was  for  a  stone 
of  stumbling,  and  for  a  rock  of  offence  to  both  the  houses 
of  Israel,  for  a  gin  and  a  snare  to  the  inhabitants  of  Jerusa- 
lem;" and  "  many  among  them  stumbled  and  fell,  were 
broken,  and  snared,  and  taken."  For  "  the  testimony  wa& 
bound  up;  and  the  law  sealed  among  his  disciples,"  Isa.  8; 
8,  14,  15,  16,  known  indeed  and  understood  by  them;  but 
kept  hid  as  a  secret  from  the  body  of  the  Jewish  nation. 
Notwithstanding  the  indefatigable  labors  of  our  blessed 
Lord,  in  instructing  this  people,  though  "  God  made  his 
mouth  like  a  sharp  sword;  and  made  him  a  polished  shaft 
in  his  quiver:"  Yet  did  he  find  cause  to  complain,  that  he 
>had  labored  in  vain;  and  s]/ent  his  strength  for  nought,  Isa. 
49:  2,  4,  "  Who,"  among  the  Jewish  nation  were  there, 
that  "  believed  his  report?  and  to  whom  was  the  arm  of  the 
Lord  revealed?  He  was  rejected  and  despised  of  them; 
5md  they  hid  their  faces  from  him,"  Isa.  53:  1,  3.  It 
^s  true,  he  had  a  considerable  number  of  temporary  fol- 
^iwersj  there  appeared  som.e  numbers  oi  "  the  children  of 


COLLECTED    FROM   THE   OLD   TESTAMETs'T.  35 

Zion,  who  rejoiced  greatly;  and  of  the  children  of  Jerusa- 
lem who  shouted,  when  they  beheld  their  King  come  to 
them,  just  and  having  salvation,  low  and  riding  upon  an 
ass,  and  upon  a  colt  the  foal  of  an  ass,"  Zech.  9:  9.  But 
we  shall  quickly  see,  that  this  joy  was  all  turned  into 
hatred,  and  rage,  and  malice. 

I  proceed  next  to  show  the  manner  of  our  Saviour's  suf- 
ferings, from  the  hands  of  this  people.  When  their  '  rulers 
took  counsel  together  against  the  Lord,  and  against  his 
anointed,'  Psal.  2:  2.  He  was  betrayed  into  their  hands  by 
'  ©ne  of  his  familiar  friends,  in  whom  he  trusted.'  PsaL  41° 
9.  They  'wounded  and  bruised  him,  the  chastisement  of 
our  peace  was  upon  him,  that  by  his  stripes  we  might  be 
healed,'  Isa.  53:  5.  '  He  gave'  his  back  to  the  smiters;' 
and  though  they  buffeted  and  spit  upon  him,  yet  such  was 
his  astonishing  meekness  and  patience,  '  that  he  gave  his 
cheeks  to  them  that  plucked  off  the  hair;  and  hid  not  his 
face  from  shame  and  spitting,'  Isa.  50:  6.  '  They  pierced 
his  hands  and  feet,'  Psal.  22:16.  And  when  they  had  nniled 
him  to  the  cross,  '  they  gave  him  gall  for  his  meat:  and  m. 
his  thirst  gave  him  vinegar  to  drink,'  Psal.  69:21.  They 
mocked  and  upbraided,  and  even  '  laughed  him  to  scorn, 
they  shot  out  their  lips,  they  shook  their  heads,  saying,  He 
trusted  in  the  Lord,  that  he  would  deliver  him,  let  him 
deliver  him  seing  he  delighted  in  him,  Psal.  22:  7,  8, 
In  time  they  cut  him  off  from  the  land  of  the  living,'  Isa. 
53:  8.  '  Thus  was  the  Messiah  cut  off,  but  not  for  him- 
self,' Dan.  9:  26.  ^  For  the  transgression  of  God's  people 
was  he  stricken.  He  made  his  soul  an  offering  for  sin,  and 
he  poured  out  his  soul  unto  death,  that  he  might  bear  the 
sin  of  many,  and  make  intercession  for  transgressors,'  Isa. 
53:  8,  10, 12.^  After  his  death,  his  murderers  '  parted  his 
garments  among  them;  and  cast  lots  upon  his  vesture,  Psl. 
22:  18.  And  being  dead,  *  he  made  his  grave  with  the 
rich,'  Isa.  53:  9.  That  is,  he  was  buried  in  a  rich  man's 
tomb. 

Thus  I  have  followed  our  blessed  Saviour  to  the  grave. 
But  could  the  grave  detain  him?  Could  it  keep  him  prison- 
er? No!  '  I  know  that  my  Redeemer  liveth;  and  that  he 
shall  stand  at  the  latter  day  upon  the  earth,'  Job  19:  25e 
Hisjlesh  might  go  to  the  grave,  and  rest  in  hspe;  for  God 
mould  not  leave  his  soul  in  hell;  nor  suffer  his  holy  One  t® 


36  THE   HI^ORY    OP    OUH   SAVIOUH, 

be  so  long  under  the  power  of  death,  as  to  see  corniption, 
Psal.  16:  9,  10.  After  'his  soul  was  made  an  oflering  for 
sin,  he  saw  his  seed;  and  prolonged  his  days,'  Isa.  53: 10. 
He  ascended  to  the  right  hand  of  God;  and  the  Lord  said 
to  him,  '  Sit  thou  at  my  right  hand  until  1  make  thine 
enemies  thy  footstool,'  Psal.  110:  1.  'He  ascended  on 
high,  that  he  might  lead  captivity  captive;  and  give  gifts 
to  men,'  Psal.  68:  16. 

Having  thus  given  you  some  account  of  the  ancient  pro- 
phecies, of  the  life,  death,  and  resurrection  of  our  Lord 
Jesus  Christ,  I  shall  now  proceed  to  show  you  some  of  the 
consequences  of  this  great  event. 

And  it  may  be  proper,  in  the  first  place,  to  take  notice, 
what  ^vere  the  effects  of  the  Jews'  thus  rejecting  and  mur- 
dering  the  Prince  of  life;  and  to  show  you,  that  the  people 
of  Titus,  the  Roman  "  prince,  came  upon  them,  destroyed 
their  city  and  the  sanctuary,  caused  the  sacrifice  and  the 
oblation  to  cease;  and  the  abominations  (or  abominable  ar- 
mie=!)  with  their  eagles  (and  superstitious  rites)  to  over- 
spread and  to  make  them  desolate,"  Dan.  9:  27.  When 
'^God  had  laid  in  Zion  for  a  foundation,  a  stone,  a  tried 
stone,  a  precious  corner-stone,  and  a  sure  foundation"  for 
all  that  would  believe  on  him,  he  then  took  notice  of  "  the 
scornful  men  that  ruled  in  Jerusalem.  He  laid  judgment 
to  the  line,  and  righteousness  to  the  phnnmet,  the  hail 
swept  away  their  refuge  of  lies;  and  the  waters  overflowed 
their  hiding  place.  Their  covenant  with  death  was  disan- 
nulled, and  their  agreement  with  hell  could  not  stand;  when 
tJie  overflowing  scourge  passed  through  them;  and  they 
were  trodden  down  by  it,  from  the  time  it  went  forth  it 
took  them,  for  morning  by  morning  it  passed  over  them; 
by  day  and  by  night,  until  it  was  a  vexation  only  to  under- 
stand the  report.  For  the  Lord  rose  up  as  in  mount  Pera- 
zim,  he  went  forth  as  in  the  valley  of  Gibeon;  and  a  con- 
sumption was  determined  upon  the  whole  earth,"  or  upon 
the  whole  land,  Isa.  28: 14  to  the  22:  "The  Lord  num- 
bered  them  to  the  sword;  and  they  all  bowled  down  to  the 
slaughter;  because  when  he  called  they  did  not  answer, 
when  he  spake  they  did  not  hear;  but  did  evil  before  his 
eyes,  and  chose  that  wherein  he  delighted  not;  therefore 
the  Lord  said  unto  them.  Behold,  my  servants  (the  Chris- 
tians shall  eat;  but  ye  shall  be  hungry.     Behold,  my  ser- 


COLLECTED  FROM  THli  OXD  TESTAMENT.  37 

vant8  shall  drink;  but  ye  shall  be  thirstVo  Behold,  my 
servants  shall  rejoice;  but  ye  shall  be  ashamed.  Behold, 
my  servants  shall  sing  for  joy  of  heart;  but  ye  shall  cry  for 
sorrow  of  heart,  and  shall  howl  for  vexation  of  spirit.  And 
ye  shall  leave  your  name  for  a  curse  unto  mv  chosen,  for 
the  Lord  God  shall  slay  thee,  and  call  his  servants  by 
another  name;'  Christians  and  not  Jews,  Isa.  65;  12 — 16. 

Another  consequence  of  the  excision  of  the  Messiah,  and 
his  pouring  out  his  soul  unto  death,  was  the  calling  of  the 
Gentiles  into  a  church  state»  *'  Behold  God's  servant 
whom  he  upholds,  his  elect  in  whom  his  soul  delighted,  he 
has  put  his  Spirit  upon  him;  and  he  hath  brought  forth 
judgment  unto  the  Gentiles.  He  has  not  failed  nor  been 
discouraged,  till  he  has  set  judgment  upon  the  earth;  and 
the  isles  have  waited  for  his  law,  Isa.  42: 1,4.  "  Then  did 
the  barren  sing  that  did  not  bear;  she  broke  forth  into 
singing  and  cried  aloud,  that  had  not  travailed  with  child; 
and  more  were  the  children  of  the  desolate,  than  of  the 
married  wife.  For  she  brake  forth  on  the  right  hand  and 
on  the  left;  and  her  seed  inherited  the  Gentiles;  and  made 
the  desolate  cities  to  be  inhabited,"  Isa.  54: 1,  3.  Thus 
was  our  Lord  Jesus  Christ  "  given  for  a  light  to  the  Gen- 
tiles, that  he  might  be  for  salvation  unto  the  ends  of  the 
earth,"  Isa.  49:  6.  And  the  Gentiles  came  to  his  light,  and 
kings  to  the  brightness  of  his  rising,  Isa.  60:  3. 

Thus  you  have  had  a  general  view  of  our  blessed  Saviour's 
life,  death,  resurrection,  ascention,  and  kingdom,  out  of 
the  Jewish  prophets.  I  have  not  given  you  all  (nor  indeed 
the  tenth  part)  of  the  predictions  of  the  Messiah,  that  are 
to  be  found  in  the  Old  Testament;  and  yet  I  have  by  these 
brief  hints,  given  you  the  advantage  to  consider,  whether 
these  prophecies  did  not  in  all  circumstances  exactly  agree 
to  the  Lord  Jesus  Christ;  and  whether  they  did  or  possibly 
could  agree  to  any  other  person  in  the  world. 

And  DOW,  sir,  I  leave  it  to  yourself  to  judge,  v/hether 
we  can  either  have  or  desire  greater  certainty  of  any  past 
event,  than  that  these  prophecies  did  directly  refer  to  and 
were  all  accomplished  in  the  Lord  Jesus  Christ. 

Suppose  we  had  a  certain  direction,  when  to  begin  the 
forty-two  months,  or  one  thousand  two  hundred  and  sixty 
years  of  Antichrist's  reign,  as  we  have  with  respect  to  the 
beginning  of  Daniel's  weeks;  and  you  should  find,  by  cal- 


^8  c^lt%M!rst  ov  thjS  Pacts 

culation,  that  they  should  terminate  in  the  year  1746;  and 
being  filled  with  expectations  of  the  events  of  that  year, 
should,  when  it  comes,  actually  see  all  the  princes  of 
Europe  brought  into  subjection,  the  Protestant  princes 
united  in  confederacy,  the  city  of  Rome  sacked  and  burnt, 
the  papal  hierarchy  every  where  overturned;  the  Turkish 
empire  destroyed;  and  the  Jews  collected  and  brought  into 
the  Christian  church:  would  you  not  acknowledge  these 
prophecies  to  be  of  divine  original;  and  the  pope  and  Ro- 
man papacy  to  be  the  Antichrist  therein  predicted?  And 
uould  you  not  also  live  in  certain  expectation  of  all  the 
other  events,  which  are  foretold  as  consequences  of  this 
revolution?  You  certainly  would.  And  yet  I  must  take  the 
liberty  to  tell  you,  that  there  is  a  much  brighter  light  shines 
upon  the  prophecies  concerning  our  blessed  Saviour,  in 
their  exact  accomplishment,  than  this  w^uld  prove,  should 
all  these  circumstances  concur,  as  is  here  supposed. 

That  the  Lord  may  graciously  grant  both  you  and  me  a 
sincere  faith  in  this  blessed  Saviour;  and  prepare  us  both 
for  the  great  events  that  are  hastening  upon  us,  is  the 
prayer  of 

Sir,  yours,  &c. 


LETTER  IV. 

WHEREIN  IS  CONSIDERED  THE  CERTAINTY  OF  THOSE 
FACTS,  UPON  WHICH  THE  EVIDENCES  OF  CIIRISTI- 
ANITY  DEPEND. 

You  mistake  in  supposing,  that  "  my  last  letter  has 
set  the  evidence  of  our  Saviour's  divine  mission,  from  the 
Old  Testament  prophecies,  in  the  strongest  light."  There 
might  be  much  stronger  light  brought  from  the  prophetic 
writings,  in  confirmation  of  this  blessed  truth:  and  yet  you 
must  allow  me  the  freedom  to  tell  you,  that  my  letter  just- 
ly  demands  of  you  a  firmer  assent,  than  you  are  pleased  to 
express,  to  that  fundamental  article  of  our  faith  and  hope. 
It  represents  to  you  more  than  "  a  strong  probability,  that 
Jesus  Christ  is  the  Son  of  God,  and  the  Saviour  of  the 


BEPORTED  IN  THE   GOSPEL.  39 

world.**  Consider,  I  beseech  you,  whether  it  is  possible, 
for  any  or  for  all  created  intelligences,  io  foresee  and^bre- 
tel  such  future  events,  as  depend  wholly  on  the  mere 
good  pleasure  of  God;  such  events  as  are  altogether  out  of 
the  way  of  God's  ordinary  dispensations  of  providence; 
and  such  events  as  had  not  the  least  probability  from  the 
known  laws  of  nature,  to  have  ever  come  to  pass;  and  then 
to  overrule  the  various  revolutions  of  nature  and  provi- 
dence in  such  a  way,  as  is  utterly  inconsistent  with,  and  in 
many  instances  contrary  to,  the  known  stated  methods  of 
God's  governing  the  world,  in  order  that  those  predictions 
(even  in  every  particular  circumstance)  should  be  exactly 
accomplished.  I  entreat  you,  sir,  to  consider  the  affair  in 
this  view,  (for  in  this  view  it  ought  to  be  considered,)  and 
then  tell  me,  whether  the  evidence  do  not  amount  to  a 
strong  probability.  And  consider  what  evidence  of  this 
kiud  you  yourself  can  possibly  imagine,  that  would  bring 
your  mind  into  a  full  acquiescence  in  this  truth,  as  certain 
and  undoubted. 

If  there  can  be  any  reasonable  doubt  remaining,  it  must 
be  for  one  of  these  following  causes.     Either, 

1.  It  must  be  supposed,  that  the  Jewish  prophets  had  no 
such  events  in  theiir  eyef  that  the  quoted  predictions  had 
a  reference  to  something  else;  or  perhaps  no  reference  to 
any  thing  at  all:  but  were  the  casual  sallies  of  the  several 
authors'  fruitful  fancies  or  imaginations. 

But  then,  if  this  be  supposed,  how  comes  it  to  pass  that 
they  are  all  so  exactly  verified?  Certain  it  is,  that  the 
Jews  supposed  all  these  predictions  to  be  divine  inspira- 
tions, kept  up  stated  memorials  of  them,  and  longed  for 
their  accomplishment.  And  it  is  equally  certain,  that  at 
the  very  time  when  they  ought  to  be  expected,  they  were 
all  fulfilled  in  every  circumstance.  This  is  an  affair  that 
demands  your  attention.  Here  are  predictions  of  most 
wonderful  amazing  events;  such  as  no  appearances,  that 
ever  had  been  in  the  world,  could  any  way  lead  the  minds 
of  the  prophets  to  think  of,  or  imagine.  These  events 
were  foretold  as  to  time,  place,  and  many  other  particular 
circumstances,  that  you  see  a  history  of  our  Saviour's  birth, 
life,  death,  resurrection,  ascension,  and  future  kingdom, 
could  be  made  up  out  of  these  pFophecies:  and  to  crown 
the  whole,  they  have  all  been  exactly  fulfilled.    Now, 


4D  CERTAlNtT   OP  THE    FACTS 

then,  I  have  a  right  to  demand;  were  these  from  heavten^  or 
of  men?  Can  the  most  licentious  imagination  apprehend 
these  very  numerous  and  various  predictions  to  be  the 
effects  of  capricious  fancies;  and  their  fulfilment,  a  matter 
of  mere  chance  or  casualty?  Then  may  the  Epicurean 
philosophy  take  place  again;  and  the  world  in  its  glory, 
order  and  symmetry,  be  reasonably  believed  to  be  the  effect 
of  a  fortuitous  concourse  and  jumble  of  atoms.  I  hope, 
this  doubt  is  cleared  out  of  your  way;  and  I  know  of  but 
one  more  that  can  remain:  Which  is, 

2.  That  there  never  were  any  such  predictions  of  these 
things  in  the  Jewish  prophets;  but  that  all  of  them  were 
written  since  the  events. 

But  then,  you  must  suppose,  that  this  was  done  by  the 
Christians,  without  the  privity  of  the  Jews  and  others,  who 
had  these  books  in  their  hands;  or  that  it  was  done  by  a 
joint  confederacy  of  Christians  and  Jeivs.  If  the  former, 
you  must  imagine,  that  the  whole  nation  of  the  Jeivs,  and 
all  the  other  nations  who  had  the  Greek  translation  of  the 
Jewish  Bible  in  their  hands,  must  be  persuaded  to  believe, 
that  they  always  had  and  always  read  those  things  in  their 
Bible,  which  were  never  there;  or  else  all  of  them  to  a  man 
must  be  prevailed  upon,  out  of  complaisance  to  their  great- 
est adversaries,  to  interpolate  their  Bibles,  by  inserting 
these  predictions;  and  not  leave  to  posterity  a  single  copy 
unadulterated,  to  discover  and  correct  the  fraud.  But  if 
you  choose  the  latter  of  those  suppositions,  that  these  pro- 
phecies were  added  to  the  Jewish  Bibles  by  a  joint  con- 
federacy of  Chri^ians  and  Jews,  you  must  imagine,  that 
!he  whole  Jewish  nation  in  all  their  most  distant  disper- 
sions, united  in  a  confederacy  to  furnish  the  world  with 
armor  against  their  own  infidelity;  and  to  represent  them- 
selves as  the  most  unreasonable  and  wicked  of  all  mankind. 
These  absurdities  are,  I  am  sure,  too  gross  for  you  to  enter- 
tain,  and  yet  I  may  venture  to  challenge  you  to  think  of  any 
other  way,  in  which  it  is  possible  this  could  be  done. 

But  you  tell  me,  "  It  yet  appears  the  greatest  difficulty 
to  you,  to  come  at  any  certainty  of  the  truth  of  those  facts, 
upon  which  the  evidence  of  Christianity  depends."  And  I 
readily  acknowledge,  that  if  these  facts  are  not  true,  all  our 
reasonings  from  prophecy,  and  miracles  too,  will  come  to  no- 
thing.   It  is  therefore  proper,  to  consider  this  case  more  par- 


REPORTED   IWTflE   GOSPEL.  4J 

ticularly.  And  in  order  that  this  may  be  brought  into  the 
closest  view,  and  the  conclusion  necessarily  force  itself  up- 
on our  minds;  let  us  consider  what  consequences  must  fol- 
low upon  the  supposition,  that  these  facts  are  not  true. 
You  can  have  no  rational  doubt  of  these  things,  but  upon  one 
of  these  suppositions:  either, 

1.  That  the  apostles,  and  other  reporters  of  these  facts, 
did  themselves  certainly  know  that  their  narratives  of  these 
miracles  were  all  of  them  mexe  fictions  ^nd  falsehoods:  and 
that  they  never  did  in  fact  see  any  such  miraculous  works 
performed  by  Jesus  Christ;  that  they  never  did  see  and 
converse  witli  him  after  his  resurrection;  and  that  they  ne- 
ver had  those  miraculous  gifts  and  powers  themselves;  nor 
ever  instrumentally  conveyed  them  to  others.     Or, 

2.  That  the  reporters  of  these  facts,  and  many  thousands 
of  others,  had  their  senses  and  "  imaginations  imposed  up- 
on;" and  were  made  to  beliexns  that  they  did  see,  hear,  and 
feel,  such  miraculous  operations,  as  were  never  performed. 
Or  else, 

3.  That  this  whole  history  was  an  after-game;  and  a  mere 
piece  oi  forger}!  obtruded  upon  the  world,  after  the  facts 
were  pretended  to  be  done. 

These  are  all  the  suppositions,  that  can  possibly  be  made 
in  this  case.  And  I  have  already  in  my  second  letter  oiier- 
ed  you  some  proof,  that  they  are  all  of  them  unreasonable 
and  absurd.  However,  for  your  satisfaction,  I  will  en- 
deavor to  show  you  under  each  of  these  suppositions,  some 
of  those  absurdities  that  will  necessarily  follow  from  them. 

In  the  first  place,  if  it  be  supposed,  that  the  reporters  of 
these  facts  did  themselves  certainly  know  that  they  were 
false,  then  it  will  follow,  that  thovsands  of  others,  before 
whom  these  miracles  were  said  to  be  done,  did  also  certain- 
ly know  that  they  were  mere  fictions  and  fables.  For  they 
were  as  capable  of  certainty,  whether  they  had  seen  those 
multitudes  of  plain  open  visible  facts,  which  are  reported, 
as  the  apostles  were  themselves.  Upon  this  supposition, 
all  Judea  and  Jerusalem  must  certainly  know,  that  they 
never  saw  any  such  descent  of  the  Holy  Ghost  in  cloven 
tongues  upon  the  apostles  and  company;  and  that  they 
know  nothing  of  those  gifts  of  languages,  which  were 
pretended.  The  several  churches  throughout  the  world, 
among  whom  the  apostles  went,  did  certainly  know,  that 


43  CERTAINTY   OP  THE   PACTS 

they  saw  no  miracles  wrought  by  them  in  confirmation 
o(  their  mission;  that  they  never  had  nor  knew  any  thing 
about  those  miraculous  gifts,  which  were  said  to  be  so 
common  among  them.  And  yet  that  all  these  conspired 
in  the  deceit  (Jews,  as  well  as  Gentiles)  to  the  utter  sub- 
version of  the  religion  in  which  they  had  been  educated; 
and  multitudes  of  them  at  the  expense  of  their  honors, 
estates,  and  lives,  not  one  person  among  them  all  appearing 
to  detect  the  villany.  The  Jews  tamely  submitting  to  the 
loss  of  their  religion,  and  to  the  imputation  of  the  blackest 
crime,  that  ever  was  committed;  and  the  Christian  churches 
as  tamely  submitting  to  all  that  is  shocking  and  terrible  to 
nature,  rather  than  contradict  and  disprove  what  they 
knew  to  be  false.  Nay,  what  is  more  surprising  still,  all 
of  these,  even  the  greatest  enemies  of  Christianity  among 
them,  have  not  only  allowed,  but  actually  asserted  the  truth 
of  these  facts;  which  upon  this  supposition  they  might  have 
a)  easily  disproved,  to  the  utter  ruin  of  the  Christian  cause. 
And  to  crown  all,  there  can  be  no  motive  in  the  world  im- 
agined, to  put  any  of  them  upon  acknowledging  such  noto- 
rious and  abominable  falsehoods.  As  I  know,  on  the  one 
hand,  that  you  cannot  swallow  such  gross  absurdities  as 
these;  so  I  also  know,  on  the  other  hand,  that  you  have  no 
way  to  avoid  them,  upon  the  supposition  before  us. 

It  may  be  further  observed,  that  if  the  reporters  of  the^ 
miracles  did  themselves  know,  that  their  narratives  were 
fictitious  and  false,  it  will  also  follow,  that  the  most  vih 
and  wicked  men  that  ever  were  in  the  world,  and  the  most 
abandoned  to  all  sense  of  virtue  and  piety,  did  draw  up  the 
best  system  of  practical  religion,  the  most  worthy  of  God 
and  man,  that  ever  was  known;  that  they,  contrary  to  their 
inward  principles,  set  the  best  examples,  and  walked  accor- 
ding to  the  rules  of  this  religion  themselves;  yea,  without 
any  known  motive,  spent  their  whole  lives  in  a  continued 
course  of  the  greatest  toil,  fatigue,  and  misery,  that  ever 
men  did,  to  promote  this  religion,  to  impress  it  upon  the 
minds  of  others,  and  to  teach  them,  according  to  it,  to  live 
in  the  love  and  fear  of  God.  It  will  also  follow,  that  these 
enemies  of  God  and  godliness  (who  were  so  profane,  as 
against  their  own  light  to  propagate  this  imposture,  in  the 
name  of  God  Almighty)  did  not  only  give  up  the  hopes  of 
future  happiness,  but  all  the  comforts  of  this  life  also,  in 


REPORTED    IN  THE  GOSPEL.  43 

vindication  of  this  \^uown  falsehood,'  that  to  this  end  they 
ventured  upon  every  thing  that  is  most  terribJe  and  affright* 
ing  to  human  nature,  and  even  upon  the  most  cruel  and 
barbarous  death,  without  the  least  possible  hopes  of  advan- 
tage,  either  in  this  world  or  that  which  is  to  come.  For 
they  did  know,  and  could  not  but  know,  that  they  were  go- 
ing themselves,  and  leading  their  followers,  upon  the  pikes 
of  their  numerous  and  potent  adversaries,  without  any  pros- 
pect beyond  the  grave  (upon  the  supposition  before  us)  but 
of  eternal  damnation.  And  what  still  increases  the  absur- 
dity of  this  supposition,  is,  not  one  of  these  ever  retracted 
this  known  falsehood,  even  in  the  article  of  death;  but  bold- 
ly encountered  the  most  shameful  and  painful  death  their 
adversaries  could  inflict,rather  than  confess  the  truth.  What, 
air,  can  you  possibly  imagine  of  such  conduct  as  this?  That 
these  men  were  not  mad  and  distracted,  appears  evidently  by 
their  works;  which,  though  plain  and  familiar,  were  the 
most  consistent,  divine,  and  rational,  that  ever  appeared  in 
the  world.  Here  must  therefore  be  a  continued  scene  of 
miracles,  one  way  or  other.  It  must  at  least  be  allowed 
miraculous,  for  so  many  men  knowingly  and  continually  to 
act  in  direct  opposition  to  all  their  interests,  comforts,  and 
hopes;  and  run  counter  to  all  the  principles  of  humanity, 
to  all  tJie  springs  of  action,  that  were  ever  known  among 
men. 

I^t  us  now  try  the  second  proposal;  and  inquire  wheth- 
er  it  is  possible,  that  the  reporters  of  these  facts,  and  all 
other  spectators  of  them,  had  their  senses  imposed  upon,  by 
any  ledgerdemain  trick,  juggle,  or  deceit?  Whether,  for 
instance,  the  senses  of  the  apostles  were  imposed  upon  for 
some  years  together,  while  there  were  daily  miracles 
wrought  by  their  master,  before  their  eyes?  Whether  the 
senses  of  whole  multitudes  were  imposed  upon,  that  they 
really  thought  they  saw  the  sick  healed,  the  dead  raised, 
&c.  and  these  things  repeated  again  and  again  for  a  long  tract 
of  time,  whenthere  was  indeed  nothing  at  all  in  it?  Wheth- 
er the  witnesses  of  our  Lord's  resurrection  were  imposed  up- 
on, when  they  supposed  they  saw  him  after  his  death,  ate  and 
drank  and  conversed  familiarly  with  him  for  forty  days  to- 
gether, and  beheld  him  taken  up  to  heaven  before  their  eye^? 
And  whether  all  the  first  churches  were  imposed  upon, 
when  they  imagined  that  tliey   saw    miracles   repeatedly 


44  CERTAI^'TY    OF   THE    FACTS 

wrought  among  them;  and  had  themselves  miraculous  gifts 
and  powers?  If  these  extravagant  suj)posi lions  are  allowed, 
of  what  service  can  our  senses  be  to  us;  and  how  can  -we 
any  wav  be  certain  of  any  thing  whatsoever?  We  may  iis 
reasonably  imagine  tliat  our  whole  life  has  been  one  con- 
tinued dream;  and  that  in  reality  we  never  saw,  heard,  felt, 
thought  spake,  or  acted  any  thing  at  all.  Here  likewise 
you  must  necessarily  allow  a  continued  course  oi  minichfiy 
one  wav  or  other.  At  least  it  must  be  allowed  miraculous, 
that  so  great  a  part  of  the  world  should  all  lose  their  sen- 
ses together;  and  yet  all  of  them  imagine  that  they  had 
all  this  time  their  senses  in  their  full  exercise. 

Let  us  next  consider,  whether  the  last  of  the  supposi- 
tions, that  the  whole  history  of  the  miracles  wrought  by 
our  Lord  Jesus  Christ  and  his  apostles,  was  an  after-game^ 
a  mere  piece  of  forgery,  obtruded  upon  the  world  in  some 
distant  time  after  the  facts  were  pretended  to  be  done,  will 
appear  more  reasonable  than  the  others  already  consid- 
cred. 

I  have  spoken  something  to  this  in  my  second  letter,  to 
which  I  refer  you:  and  I  shall  now  only  add  some  hints  fur- 
ther  to  illustrate  the  case  before  us. — If  this  last  case  be 
supposed,  the  forgery  must  be  palmed  upon  the  world, 
either  betore  or  at\er  Christianity  had  generally  obtained. 
If  this  false  history  was  thrust  upon  the  world  in  some  dis- 
tant  acre  after  the  facts  were  pretended  to  be  done,  before 
Christianity  had  generally  obtained,  it  will  then  follow,  that 
all  the  historians  of  those  times  (Christian,  Jewish,  and  Pa- 
gan) have  united  in  confederacy,  to  give  us  a  false  account 
af  Christianity's  immedidtehj  succeeding  the  crvcifixion  of 
Christ,  not  only  in  Judea,  but  in  all  parts  of  the  Roman 
empire.  Tliat  they  do  all  agree  in  this  report,  is  what  you 
must  acknowledge:  but  how  they  came  to  unite  in  relating 
such  matters  of  fact,  which  they  all  (upon  this  su})position) 
must  know  to  be  false,  is  what  no  man  can  possibly  ima- 
cine.  If  this  was  done  after  Christianity  had  obtained,  it 
will  follow,  that  a  great  part  of  the  world  renounced  the  re- 
lioion  in  which  they  had  been  educated,  for  the  despised 
doctrine  of  the  cross,  and  for  a  life  of  continued  contempt, 
misery,  and  peril,  without  knowing  the  reason  why;  and 
altoo-ether  ignorant  of  the  foundation  upon  which  their  new 
religion   was  built.     For,  if  they  professed  Christ iimitr, 


REPORTED    IN    THE    GOSPEL.  40 

before  th(3y  knew  the  history  of  Christ's  life,  miracles, 
death,  resurrection,  ascension,  and  hcforc  they  had  heard 
of  the  apostles'  progress  and  miraculous  works  of  the  Holy 
Ghost,  which  accompanied  their  ministry;  they  then  all 
agreed  to  sacrifice  their  most  valuable  temporal  interests, 
and  multitudes  of  them  endured  the  most  terrible  deaths, 
in  a  cause  which  they  knew  nothing  about,  and  none  of 
them  knew  any  manner  of  reason  why  they  should  do  so. 
That  is,  in  plain  English,  a  great  part  of  the  world  ran 
mad  at  once,  most  unaccountably;  and  from  these  mad 
men,  Christianity  is  descended  down  to  the  present  time. 
It  may  be  further  observed,  that  upon  the  supposition 
before  us,  it  will  also  follow,  that  in  whatever  distant  age 
from  these  pretended  facts,  this  history  was  palmed  upon  the 
world,  all  men  at  once  must  be  persuaded  to  believe  for 
truth,  what  they  knew  to  he  false.  These  histories  declare, 
that  they  were  written  by  the  apostles  and  immediate  dis- 
ciples of  our  Lord,  that  the  authors  of  these  histories  did 
propagate  the  gospel  through  the  world,  did  send  these 
writings  to  the  churches,  to  be  kept  in  their  hands,  as  the 
rule  of  their  lives,  and  the  directory  of  their  conduct;  and 
that  in  fact,  multitudes  of  the  several  nations  were  prosely- 
ted  unto,  and  baptized  into  the  faith  of  Christianity.  Now 
was  it  possible,  at  any  time  whatsoever,  after  those  pretended 
facts,  that  these  nations  could  be  ignorant,  whether  these 
books  and  this  religion  were  handed  down  to  them  by  their 
progenitors?  Could  not  every  one  of  the  nations,  who  are 
in  these  books  said  to  be  converted  to  Christianity,  at  once 
conclude  that  they  had  never  heard  any  thing  of  this  na- 
ture before;  and  therefore,  that  these  histories  were  all 
false  and  spurious;  and  consequently  not  worthy  of  the 
least  notice?  Is  it  possible,  that  the  world  should  agree  to 
venture  both  time  and  eternity  upon  such  a  known  false- 
hood? Could  all  the  world  at  once  be  gulled  by  such  gla- 
ring and  open  forgery  and  deceit?  In  a  word,  these  books 
were  many  of  them  directed  to  large  societies  of  men,  in 
different  parts  of  the  world,  were  early  translated  into  di- 
vers languages,  in  whicli  they  are  still  extant,  have  been 
publicly  kept  and  publicly  read  in  the  churches,  have  been 
appealed  to  by  all  parties  and  sects;  and  never  called  in 
question  as  a  forgery,  either  by  the  friends  or  enemies  of 
the  Christian  cause.  Ail  these  things  put  together,  we 
5 


45  CERTAINTY    OF    THE    FACTS 

have  as  much  certainty,  that  these  histories  are  not,  cannot, 
bo  forirerv  or  imposture,  as  we  can  have  of  any  thing  what- 
soever, not  immediately  open  to  our  senses. 

Now,  sir,  let  us  suin  up  this  evidence;  and  see  what 
the  conclusion  must  be. 

All  mankind  must  own,  that  if  the  history  of  these  facts 
be  true;  if  the  Lord  Jesus  Christ  did  perform  so  many  as- 
tonishiniT  miracles  for  so  long  a  time  together,  in  justifi- 
c«tion  of  his  divine  mission;  if  he  did  himself  rise  from  the 
d(^:\d,  connnission  his  apostles  to  their  work,  endow  them 
with  the  miraculous  gifts  ot  the  Holy  Ghost,  and  empower 
th.nn,  bv  the  imposition  of  their  hands,  to  communicate  the 
same  miraculous  git'ts  toothers,  here  was  certainly  the  great- 
est  interposition  of  heaven  in  favor  of  the  Christian  iusti- 
tution,  that  can  possibly  be  imagined  or  conceived.  I'he 
power  and  veracity  of  Cod  were  at  stake  in  this  cause:  for 
ihey  were  both  appealed  to,  in  confirmation  of  the  trntJi: 
and  both  in  the  most  amazing  manner  displayed,  in  answer 
to  that  appeal.  All  dowbting  in  this  case  is  therefore  a 
calling  in  question  the  truth  and  faithfulness  of  God  him- 
self, as  well  as  his  power. 

If  this  historv  be  not  true,  then  all  the  known  laws  of 
nature  were  changed:  All  the  motives  and  incentives  to 
hv.mAU  actions,  that  ever  had  obtained  in  the  world,  have 
been  entirely  inverted:  The  wickedest  men  in  the  world 
have  taken  the  greatest  pains,  and  endured  the  greatest 
hardship  and  misery,  to  invent,  practise,  and  propagate  the 
most  holy  religion  that  ever  was:  and  not  only  the  apostles 
jifld  lirsr  preachers  of  the  srospel,  but  whole  nations  ot  men, 
and  all  sorts  of  men,  Christian,  Jew,  and  Pagan,  were  (no- 
body can  imatrine  how  or  why)  confederated  to  propagate  a 
known  cheat,'aga!nst  their  own  honor,  interest  and  salety: 
and  nviltitudesV  men,  without  any  prospect  of  advantage 
here  ot  hereafter,  were  brought  most  constantly  and  tena- 
ciously to  profess  what  they  knew  to  be  false,  to  exchange 
all  tbe  comforts  and  jjleasures  of  life  for  shame  and  con- 
tempt, for  banishments,  scourgings,  imprisonments,  and 
death;  in  a  word  voluntarily  to  expose  themselves  to  be 
hated  both  of  God  and  man,  and  that  without  any  known 
motive  whatsoever.  This  must  be  allowed,  or  else  you 
must  allow,  that  no  man  ever  was,  or  ever  can  be  certain 
af  any  thing;  as  is  more  particularly  considered  above. 


KEPORTED    IN   THE    GOSPEt.  *7 

There  now  remains  one  of  these  three  things  a  neces- 
Rfiry  conclusion  from  what  has  been  said;  eitlier(l.)  l*hat 
tliese  consecjiKnices  may  Ix;  juHtified;  or,  (2.)  That  tJiey  are 
not  rcf^iihirly  deduced  from  the  premises;  or,  (3.)  That 
the  Christian  relijrion  is  trut;,  and  of  divine  authority.  I 
am  persuaded,  you  will  nol  assume  either  of  the  two  fornr*'- 
er  f)f  these  conclusions:  the  latter  therefore  forces  itself 
u\)on  you. 

Tliat  the  Lord  may  direct  you  in  the  way  of  truth  and 
path  of  life,  is  the  prayer  of, 
Sir,  yours,  6cc. 


LEJ^riMl  V. 

WHEREIN    SOME  OF  THE   INTERNAL    EVIDENCES  OF 
CHRISTIANITY  ARE  CONSIDERED. 

SIR, 

According  to  the  direction  given  in  your  last,  I  shall 
us<;  the  greatest  freedom  in  my  answer,  and  laying  aside  all 
reserves,  shall  presume  oi.  your  candor. 

You  "cannot  see,"  you  tell  me,  "how  these  arguments  of 
mine  for  the  truth  of  Chrisl.iajjity,  can  admit  of  a  rational 
and  consistent  answer."  Mow  tiien  can  you  be,  but  "  al- 
most persuaded  to  be  a  Cliristian?"  How  can  you  want 
"some  general  and  easy  directions,  how  to  get  rid  of  those 
doubts,  which  still  hang  u[H)n  your  mind,  from  the  various 
dilficulties  which  are  continually  casting  themselves  in 
your  way?  Do  you  deal  thus  with  yourself  in  other  cases, 
of  infinitely  less  importance?  Do  you  harass  your  mind 
with  doubts  about  other  things  which  are  clearly  evident  to 
you,  only  because  you  meet  with  some  difficulties  which  you 
cannot  readily  solve?  This  were  the  way  to  down-right  scep- 
ticism, in  every  thing  which  falls  under  your  consideration, 
whether  natural  or  moral.  And  at  this  rate  you  may 
call  into  question  your  own  being,  and  all  your  rational 
powers;  as  w  11  as  every  thing  you  see,  hear,  or  feel.  For 
I  dare  say,  there  are  difficulties  enough  in  any  of  these,  to 
puzzle  the  most  s.igacious  philosopher  that  ever  breathed; 
and  to  nonplus  the  inquiries  of  all  the  men  in  the  world. 
The  question  before  you  is,  whether  the  facts  upon  which 


48  ITTTERNAL    EVIDEXCES 

the  evidences  of  Christianity  depend,  are  clearly  proved, 
and  necessarily  true?     If  so,  there  certainly  must  be  some 
way  to  solve  all  those  difficulties,  whether  you  have  found 
out  the  method  to  do  it  or  not.     You  should  likewise  con- 
sider,  that  it  is  of  no  importance  to  the  safety  of  your  soul, 
whether  you  are,  or  are  not,  capable  to  obviate  all  the  ob- 
jections which  fall  in  your  way:  but  it  is  of  eternal  impor- 
tance, that  you  build  on  a  sure  foundation;  and  that  you  be- 
lieve in  the  only  begotten  Son  of  God.    This  then  should  be 
your  method  in  the  case  before  you.    First,  see  to  your foim- 
dation;  examine  thoroughly,  seriously,  and  impartially,  whe- 
ther the  evidence  for  the  truth  of  Christianity  be  such,  that 
you  have  reason  to  believe  it;  and  that  it  would  be  unreason- 
able not  to  believe  it  true.     And  then  whatsoever  difficul- 
ties may  occur,  do  not  dig  up  your  foundation;  and  undermine 
your  faith  and  hope.    Do  not  give  your  adversary  the  advan- 
tage to  keep  you  in  a  continued  suspense,  lest  you  live  and 
die    an  unbeliever;  and  so  have  your  objections  removed 
when  it  is  too  lato,  when  your  conviction  will  but  prove  your 
confusion.     I  do  not  speak  this  to  deter  you  from  examining 
the  most  subtle  objections,  which  the  greatest  enemies  of 
<^'hristianity  are  able  to  throw  in  your  way.    The  cause  will 
b?ar  the  strictest  scrutiny,  the  severest  (rial.     And  you  can 
hardly  imagine  any  difficulty,  but  what  has  been  clearly  and 
judiciously  resolved,  by  one  or  other  of  the  late  defenders 
of  this  glorious  cause.  But  are  you  convinced,  that  the  argt/- 
ments  to  prove  the  trvth  of  Christianity^  admit  of  no  ra- 
tional answer?     Take  then  the  apostle's  advice,  in  all  the 
further  inquiries  you  shall  make,  to  holdfast  the  beginning 
of  your  confidence,  steadfast  vnto  the  end. 

This  then  is  part  of  that  general  advice  I  would  give  you, 
that  you  may  get  rid  of  these  doubts  which  still  hang  upon 
your  mind.  Follow  it,  and  it  will  at  least  lessen  your  dif- 
ficulties, and  may  make  your  way  plain  before  you.  But 
this  is  not  the  principal  direction,  necessary  to  be  taken  in 
this  case.  It  is  of  special  consequence,  to  see  to  it,  that 
you  experience  the  power  of  Christianity  on  your  own  heart. 
Reject  this  advice;  and  it  is  impossible,  that  you  should  be 
rooted  and  built  up  in  Christ,  and  established  in  the  faith. 
But  comply  with  it;  and  it  is  impossible,  that  hell  and 
earth  can  finally  subvert  your  faith,  and  separate  between 
Christ  and  your  soul.     By  this  means  this  great  affair  will 


OP    CHlllSTIA.NlTtv.  4'9 

be  no  longer  with  you  a  matter  of  mere  speculation,  or  empty 
o})inion,  but  convincing  experience:  and  nothing  but  your 
imperfections  and  temptations,  can  ever  make  you  hesitate 
about  the  truth  of  those  things,  which  you  sensibly  and 
continually  feel  the  influence  of,  upon  all  the  powers  and 
faculties  of  your  mind.  By  this  you  will  have  the  witne&s 
in  yourself,  a  transcript  of  the  gospel  upon  your  heart,  such 
a  transcript  as  will  answer  to  the  original,  like  as  the  im- 
press upon  the  wax,  to  the  signet;  or  as  a  well  drawn  pic- 
ture, to  the  lineaments  of  the  face,  from  whence  it  was  ta- 
ken. By  this  have  multitudes  of  foois  been  established  in 
the  faith,  who  have  never  been  able  critically  to  examine 
the  external  evidence,  upon  which  Christianity  is  founded. 
They  have  not  been  able  to  dispute  for  Christ:  but  they 
have  dared  to  die  for  him.  They  have  found  the  image  of 
God  imprinted  on  their  souls,  by  the  gospel  of  God  out 
Saviour:  and  therefore  could  not  doubt  the  power  of  that 
cause,  which  had  produced  so  glorious  an  effect  upon 
them.  Make  the  experiment,  sir;  and  you  will  be  forced 
to  acknowledge  the  Lord  Jesus  Christ  to  be  indeed  your 
Saviour,  when  you  feel  that  he   hath  actually  saved  you- 

Let  me  therefore  set  before  you  some  of  the  marks  giv- 
en of  a  real  Christian,  in  the  New  Testament;  that  when 
you  come  to  discover  the  lineaments  of  this  divine  image 
upon  your  soul,  you  may  know  the  cause  from  the  effect. 
In  doing  this,  I  shall  not  descend  into  all  the  minute  par- 
ticulars of  the  Christian's  character:  but  only  set  before 
you  a  few  of  the  most  plain  and  intelligible  marks,  by  which 
a  Christian  indeed  may  be  distinguished  from  all  others; 
and  by  which  he  may  most  clearly  discern,  that  Christ  is  a 
Saviour  indeed. 

And  first,  the  most  general  mark,  by  which  this  may  be 
known,  is.  that  if  any  man  he  in  Christ,  he  is  a  neiv  crea- 
ture; old  things  are  passed  away;  behold,  all  things  are 
become  new.  (2  Cor.  5:  17.)  That  he  is  renewed  in  the 
spirit  of  his  mind;  and  that  he  puts  on  the  new  man,  which' 
after  God  is  created  in  righteousness  and  true  holiness. 
(Eph.  4:  23,  24.)  Here  you  may  see,  is  represented  a  very 
remarkable  and  distinguishing  change  of  state;  a  change, 
which  may  be  known  by  those  who  have  had  the  blessed 
experience;  and  a  change,  that  has  been  felt  b.y  all  those, 
and  none  but  those,  who  are  Christians  indeed.  Could 
5* 


50  INTERNAL    EVIDENCES 

you  then  find  this  blessed  effect  of  your  committing'  your 
soul  and  your  eternal  interests  into  the  hands  of  our  Lord 
Jesus  Christ,  that  all  the  powers,  passions,  and  appetites  of 
your  soul  are  renewed,  you  could  not  doubt  the  author  of 
the  wonderful  change.  You  must  own  it  to  be  from  him^ 
that  you  are  brought  to  hate  what' you  before  loved;  and  to 
love  what  you  before  hated.  Can  you  help  but  acknowl- 
edge this,  when  you  find,  that  the  thoughts  and  dispositions 
of  your  mind  are  new;  and  the  chief  subjects  of  your  care 
and  meditation  are  the  things  unseen  and  eternal:  That 
the  desires  and  affections  of  your  soul  are  new;  and 
placed  u])on  the  things  that  are  above,  where  Christ  Jesus 
sits  at  the  right  hand  of  God:  That  your  views  and  appre- 
hensions of  yourself  are  new;  and  your  haughty  and  selfish 
imaginations  are  changed,  to  an  humble  arid  conti'ite  spirit 
that  tre77ibles  at  God''s  word:  That  your  confidence  and 
dependenoe  are  new;  and  instead  of  depending  on  your  good 
attainments,  purposes,  promises,  reformations,  or  duties, 
you  are  endeavoring  to  be  found  in  Christ  Jesus,  not  having 
on  your  own  righteousness  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith.  That  your  joys  and  satisfactions 
are  new;  and  instead  of  rejoicing  in  your  temporal  and  sen- 
sual acquisitions,  you  rejoice  in  Christ  Jesus,  and  have  no 
confidence  inthefiesh.  That  the  objects  of  your  love  and 
complacency  are  neic;  and  instead  of  loving  the  world  and 
your  idols,  you  esteem  God''s  favor  to  be  life,  and  his 
loving-kindness  to  be  better  than  life;  and  instead  of  loving 
the  company  of  worldly  and  sensual  persons,  you  have  your 
only  delight  and  complacency  in  men  of  serious  vital  piety; 
anJ  have  this  evidence  that  you  are  passed  from  death  to 
life,  that  you  love  the  brethren.  That  your  appetites  and 
passions  are  new;  and  instead  of  those  boundless  desires 
you  were  before  actuated  by,  you  are  brought  into  an  humble 
subjection  to  the  will  of  God;  and  instead  of  those  turbu- 
lent p-tssions  which  before  had  the  ascendant,  you  experi- 
ence the  blessed  fruits  of  the  Spirit,  which  are  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meekness, 
temperance.  And  to  sum  up  all,  that  your  conversation  is 
new;  and  that  you  live  a  life  of  holiness  towards  men  en- 
deavoring to  fill  up  every  station,  relation,  and  capacity  of 


or   CHRISTIANITY.  61 

life  with  duty;  and  striving  to  have  your  whole  conversation 
as  hecomes  the  gospel  of  Christ. 

This,  sir,  is  a  brief  summary  of  the  true  Christian  char- 
acter. This  is  the  salvation  (in  its  moral  view)  wliich  ouf 
Lord  Jesus  Christ  bestows  in  this  world,  upon  all  his  sin- 
cere followers.  No  man  ever  failed  of  obtaining  this,  who 
by  faith  unfeigned  brought  his  soul  to  Christ,  and  depend- 
ed upon  him,  for  his  sanctifying,  renewing  influences. 

Now,  secondly.  Another  thing  which  all  true  Christians 
experience,  and  none  but  they,  is  the  spiritual  warfare. 
They  have  a  warfare  with  their  remaining  corruptions^ 
Thefesh  lusteth  against  the  spirit;  and  the  spirit  against 
thefeshj  Gal.  5:  7.  And  the}j  see  another  laiv  in  their  rnem- 
bers,  warring  against  the  him  of  their  minds,  in  order  to 
bring  them  into  captivity  to  the  law  of  sin  and  death, 
Roni^.  7:  23.  They  have  still  so  many  imperfections  re- 
maining in  their  hearts,  in  their  duties,  and  in  their  con^ 
versations,  as  make  them  groan,  being  burdened;  and  cry 
out,  O  wretched  man  that  1  am.,  ivho  shall  deliver  me  from 
the  body  of  this  death/  When,  therefore,  you  are  hearti- 
ly engaged  in  this  war,  and  feel  in  yourself  that  you  are 
continually  led  on  to  victory,  can  you  doubt,  who  it  is  that 
approves  himself  the  captain  of  your  salvation?  Can  you 
doubt  this,  when  you  sensibly  feel  in  yourself  a  hatred  to 
all  sin,  without  any  reserve,  even  to  those  sins  which  by 
constitution  or  custom,  are  so  nearly  and  intimately  uni- 
ted to  your  afiections,  as  to  become  your  members,  even  a 
right  hand,  a  right  foot,  or  a  right  eye?  Can  you  doubt 
this  when  you  feel  that  you  even  hate  vain  thoughts;  and 
that  the  irregularities  of  your  heart  and  affections,  as  well 
as  of  your  outward  conduct,  are  matter  of  your  continual 
grief  and  burden:  what  you  continually  watch,  and  pray, 
and  strive  against?  Can  you  doubt  this,  when  it  is  your 
constant  experience,  that  there  is  nothing  more  grievous 
to  you,  nothing  more  contrary  to  the  governing  desires 
of  your  soul,  than  the  prevalence  of  these  corruptions,  and 
the  deadness,  formality  and  distractions,  which  accompany 
your  holy  duties;  and  when  you  experience  that  it  is  your 
most  ardent  and  impatient  pursuit,  to  gain  further  victory 
over  the  imperfections  of  your  heart  and  life;  and  to  ob- 
tain more  uninterrupted  communion  with  God,  in  your  re- 
ligious approaches  to  him?     Or,  to  sum  up  all  in  a  word, 


62  INTERNAL   EVIDEN'CES 

can  this  be  doubted,  when  (under  the  sharpest  conflict,  you 
can  meet  with  from  this  quarter)  you  are  able  sincerely  to 
say,  that  though  when  you  icould  do  good,  evil  is  present 
with  you;  yet  you  delight  in  the  laio  of  the  Lord,  after  the 
inward  man? 

You  must,  besides  this  intestine  war,  have  the  trial  of 
another  campaign.  You  will  find  enemies  without,  as 
well  as  within,  to  maintain  a  continual  conflict  with.  "  For 
W-e  wrestle  not  against  flesh  and  blood  only,  but  against 
principalities,  against  powers,  against  the  rulers  of  the 
darkness  of  this  world;  and  against  spiritual  wickedness 
in  high  places,"  Eph.  6:  12.  This  is  what  you  have  prob- 
ably had  no  experience  of.  A  prisoner  in  the  hands  of  his 
enemies,  led  captive  by  them  at  pleasure,  has  no  acquaint- 
ance with  the  progress  of  wars  and  conflicts,  battles  and 
sieges;  makes  no  attempts  for  victory  and  triumph;  But 
SLibmits  to  the  injunctions  of  his  conquerors;  and  the  more 
cheerful  his  submission,  the  more  ease  and  comfort  he  will 
find.  This  you  must  acknowledge  to  be  eminently  true  of 
such  who  without  opposition,  resign  themselves  voluntary 
prisoners  into  their  enemies'  hands;  as  all  careless  and  se- 
cure sinners  run  into  the  hands  of  sin  and  Satan.  But 
when  once  persons  come  to  be,  in  good  earnest,  engaged 
in  the  cause  of  Christ,  what  violent  opposition  do  they 
meet  with?  What  dreadful  temptations  do  they  often  en- 
counter, which  carry  their  own  evidence  with  them,  from 
what  quarter  they  come?  This  I  warn  you  of  beforehand, 
that  when  you  come  to  the  experience,  you  may  not  be 
discouraged;  but  established  in  the  faith  of  that  revelation, 
which  you  find  experimentally  true. 

How  frequently  are  Christians  indeed  called  into  this 
field  of  battle?  How  frequently  are  they  assaulted  with 
most  violent  and  impetuous  temptations,  which  will  follow 
and  hurry  them,  and  sometimes  foil  them,  notwithstanding 
all  their  good  desires,  godly  resolutions,  and  most  active 
endeavors  after  holiness?  What  horrid  and  blasphemous 
thoughts  are  often  injected  into  the  minds  of  such,  which 
though  the  greatest  burden  and  abhorrence  of  their  dis- 
tressed souls,  yet  follow  and  haunt  them  wherever  they  go, 
and  whatever  they  do,  and  especially  at  the  seasons  of 
their  nearest  approaches  to  God?  What  doubting  appre- 
hensions, what  subtle  surprising  reasonings,  will  be  darted 


OF   CHRISTIANITY*  65 

into  the  minds  of  some,  even  the  most  established  Chris- 
tians, against  the  very  being  of  God;  and  the  truth  of 
Christianity,  notwithstanding  their  highest  rational  convic- 
tion, and  fullest  satisfaction  of  the  truth  of  these  great 
fundamentals  of  religion?  What  horrible  and  amazing 
dispositions  and  affections  will  seem  to  arise  in  the  minds 
of  some  of  the  most  devout  and  heavenly  persons  in  the 
world;  who,  in  the  dreadful  conflict,  are  sometimes  made 
to  roar  by  reason  of  the  disquietness  of  their  hearts?  What 
distressing  darkness,  dejections,  and  despondings  will  some 
Christians  be  exercised  with,  after  clear  and  satisfying  ev- 
idences of  God's  favor,  against  all  the  comforting  consider- 
ations which  can  be  proposed;  and  notwithstanding  all  the 
former  manifestations  of  the  love  of  God  to  their  souls? 
And  do  not  these,  and  such  Wke  fiery  darts  of  the  wicked 
one,  as  clearly  discover  the  agency  of  Satan,  as  if  we  saw 
him  make  his  attacks  in  a  visible  appearance? 

I  am  sensible,  that  many  of  these  temptations  are  ordi- 
narily imputed  to  bodily  disease;  because  Satan  frequently 
makes  the  fiercest  attacks  upon  the  weakest  wall,  where 
there  is  the  greatest  prospect  of  success.  But  though  bod- 
ily disorder  may  expose  us  to  darkness  of  every  kind,  yet 
what  blasphemy  can  there  be  in  the  spleen?  How  came 
infidelity  by  a  lodging  in  the  humors  of  the  body?  Or  how 
can  any  disordered  temperature  of  the  body  produce  in  the 
mind  (contrary  to  the  habitual  bent  and  bias  of  the  renew- 
ed soul)  such  fierce  impetuous  and  irresistable  blasphemies 
against  the  glorious  God,  and  the  blessed  Redeemer  of  the 
world?  If  this  be  only  from  bodily  disease,  how  comes  it 
to  pass,  that  many  persons  of  vigorous  health  of  body,  have 
met  with  the  same  distressing  trials?  Herein  then  the 
truth  of  Christianity  is  confirmed  by  experience,  when  the 
Christian  meets  w^ith  the  very  same  (tinh,  which  the  Scrip- 
ture  forewarns  him  of:  and  the  fierceness  of  the  combat 
may  not  only  establish  him  in  the  faith,  but  strengthen  his 
hopes  of  victory.  He  sees  the  divine  original  of  the  Chris- 
tian institution,  by  the  enmity  and  opposition  of  the  infer- 
nal powers  against  it.  He  feels  the  warfare  just  such  as 
the  Scriptures  describe:  and  may  therefore  conclude  that 
he  has  no  temptation  but  what  is  common  to  men;  and 
may  confide  in  the  captain  of  his  salvation,  that  he  is  lead- 
ing him  on  to  victory. 


54  INTERNAL    EVIDENCES 

Thirdly,  Another  instance,  wherein  the  truth  of  Christi- 
anity is  brought  to  be  a  matter  of  sensible  experience,  is 
the  comfort^  peace,  and  Joy  of  a  religious  life.  Our  bles- 
sed Lord  has  told  us,  that  his  yoke  is  easy,  and  his  bur- 
den light,  Matth.  11:30.  Peace  he  leaves  with  his  disci- 
ples, his  peace  he  gives  unto  them,  and  this  in  a  manner 
which  the  world  cannot  give,  John  14:  27.  And  the  apos- 
tle represents  Christians,  as  rejoicing  in  Christ  Jesus,  with' 
out  confidence  in  the  flesh,  Phil.  3:  3.  and  as  having  the 
love  of  God  shed  abroad  in  their  hearts,  by  the  Holy  Ghost, 
who  is  given  unto  thcni,  Rom.  5:  5.  Now  what  doubt  can 
remain  in  the  heart  of  a  Christian,  of  the  truth  and  faith- 
fulness of  these  promises,  when  he  feels  them  actually  ful- 
filled unto  him;  when  he  sensibly  feels,  that  Christ  doth 
not  leave  him  comfortless,  hut  manifests  himself  to  him,  so 
as  he  do  h  not  uno  the  world;  and  when  he  joyfully  feels 
the  Spirit  of  God  witnessing  with  his  spirit,  that  he  is  a 
child  of  God? 

You  may  perhaps  esteem  this  to  be  all  cant  and  delu- 
sion, enthusiasm  or  heated  imagination:  but  is  it  reasona- 
ble in  a  man  that  was  born  blind,  to  conclude,  that  be- 
cause he  himself  has  no  idea  of  light  and  colors,  there- 
fore no  man  ever  saw  the  sun;  but  all  pretences  of  de- 
light from  the  beautiful  appearances  of  the  creation,  are 
mere  chicanery  and  deceit? 

I  hope,  sir,  you  will  quickly  be  led  forward  by  the  Spir- 
it of  God  into  these  blessed  paths  of  joy  and  peace:  and 
then  you  will  need  no  other  argument,  to  convince  you  of 
these  glorious  truths,  than  your  own  happy  experience. 
Then  with  surprising  delight,  you  will  be  able  to  feel  the 
exercise  of  faith  in  the  Son  of  God;  and  to  apply  the  gra- 
cious  promise,  that  him  who  comes  to  Christ,  he  will  in  no 
wise  cast  out.  Then  you  will  feel  a  most  humbling  and 
soul-abasing  sense  of  your  own  vileness  and  unworthiness; 
and  with  sacred  rapture,  admire,  adore  and  praise  the  rich- 
es of  that  sovereign  grace,  by  which  you  are  plucked  out 
of  the  hands  of  sin,  and  i'Hifidelity,  and  out  of  the  jaws  of 
death  and  hell;  and  become  accepted  in  the  beloved.  Then 
a  ray  of  (before  unexperienced)  light  will  break  into  your 
soul,  and  give  you  such  a  spiritual  view  of  the  divine  per- 
fections, as  you  never  before  had;  such  a  discovery  of  re- 
deeming love,  as  will   fill  you  with  wonder  and  praise. 


or    CHRISTIANITV.  55 

Then  the  world  with  all  Us  empty  pao-eantry  will  vanish 
out  of  sight;  and  you  will  be  no  longer  emulous  of  the 
riches  and  grandeur  of  the  greatest  men  in  the  world;  nor 
of  the  pleasures  of  the  most  sensual  epicure.  Your  soul 
will  then  be  solaced  with  more  pure  and  substantial  joys, 
with  delights  more  answerable  to  its  desires,  and  more 
satisfying  to  its  taste,  than  it  is  possible  it  should  find  from 
any  of  the  vain  amusements  of  time  and  sense.  Then  you 
will  obtain  such  a  sensible  and  affecting  discovery  of  the 
future  glory,  as  will  put  your  soul  upon  the  wing;  and  ex- 
cite your  most  ardent  desires  after  the  more  intimate  and 
eternal  enjoyment  of  that  blessed  hope.  In  a  word,  then 
the  light  will  shine  out  of  darkness,  and  give  yov  the  light 
of  the  knowledge  of  the  glory  of  God,  in  the  face  of  Je- 
sus Christ.  And  if  you  are  favored  with  this  delightful 
view,  when  you  come  to  encounter  the  king  of  terrors, 
you  \y\W  be  able  to  stand  the  shock  with  courage,  with  com- 
fort, and  joy  (as  I  have  seen  many  do)  from  a  delightful 
prospect  of  your  future  inheritance;  and  breathe  out  your 
last  breath  with  that  triumphant  song,  O  death,  where  is 
thy  sting/   O  grave,  where  is  thy  victory! 

It  is  true,  this  is  not  alw^ays  the  happy  frame  of  everv 
sincere  Christian.  We  are  herein  a  militant  state,  and 
must  often  meet  with  sore  conflicts  from  our  spiritual  ene- 
mies, as  was  before  observed:  but  when  these  more  exalt- 
ed joys  and  comforts  are  wanting,  believers  have  yet  meat 
to  eat  which  the  world  knows  not  of.  The  promises  will 
still  prove  an  anchor  for  their  souls,  to  keep  them  svre  and 
steadfast,  in  the  most  tempestuous  season.  7'hey  will  find 
delight  and  comfort  from  the  ordinances  of  God;  and  at  least 
find  occasional  returns  of  sensible  communion  with  him, 
which  will  make  them  rejoice  more  than  when  corn  and 
wine  and  oil  increase.  And  often  in  the  midst  of  their 
greatest  darkness,  they  will  have  sudden  and  surprisinjr 
gleams  of  light  and  joy  break  into  their  souls,  by  which 
they  will  before  they  ore  aware  become  like  the  chai'iots  of 
Aminadib.  At  least  they  will  be  able  "  to  louk  unto  Jesus, 
as  the  author  and  finisher  of  their  faith;"  and  comfort  them- 
selves  by  committing  their  souls  to  him,  and  venturing 
their  eternal  interests  in  his  hand. 

The  Scriptures  speak  much  oi'  ihese  feelings  of  the  Spir- 
itj  the  earnest  of  our  future  inheritance.     The  Spirit  of 


56  INTERNAL    EVIDENCES 

God  helps  his  children  to  sensible  experience  of  their  un- 
doubted truth  and  reality;  whereby  they  are  established  in 
the  faith,  strengthened  for  their  spiritual  encounters,  and 
supported  under  all  the  difficulties  and  trials  they  meet 
with,  in  their  way  to  the  future  inheritance.  How  light 
soever  you  may  make  of  what  has  been  said,  I  hope,  sir, 
you  will  live  to  rejoice  in  the  delightful. experience,  as 
"thousands  of  others  have  done;  and  thereby  find  occasion 
to  say  with  them,  "  We  are  witness  of  these  things,  and  so 
is  also  the  Holy  Ghost,  whom  God  hath  given  to  them  that 
obey  him." 

Fourthly,  I  may  yet  add  another  instance,  wherein  the 
truth  of  Christianity  is  made  matter  of  experience,  which 
is  the  manner  how  the  great  change  is  wrought,  and  carried 
on,  in  the  heart  of  every  sincere  Christian.  There  is,  I 
confess,  a  vast  difference,  with  respect  to  variety  of  inci- 
dental cb'cnmstances,  in  the  methods  of  the  divine  opera- 
tion, in  turning  sinners  from  the  power  of  Satan  to  God: 
and  yet  the  Scripture  account  of  this  change,  as  to  the  sub- 
stance of  it,  is  always  found  to  be  exactly  verified  in  all 
those,  who  at  adult  years  are  the  happy  subjects  of  God'a 
converting  grace.  This  has  been  continually  confirmed, 
by  the  blessed  experience  of  the  children  of  God,  in  all 
the  successive  ages  of  the  church. 

How  agreeably  are  we  surprised,  to  see  a  careless  and 
secure  sinner,  who  was  going  on  in  the  pursuit  of  his  lusts, 
hardened  against  all  the  solemn  warnings,  which  he  had 
continually  received  from  the  word  and  ordinances  and 
providences  of  God;  and  deaf  to  all  the  pathetic  admoni- 
tions of  his  godly  friends;  to  see  such  an  one,  I  say,  at  once, 
by  some  ordinary  passage  in  a  sermon,  in  a  book,  or  in 
conversation,  thoroughly  aicahened  out  of  his  security,  and 
put  upon  a  serious  and  lasting  inquiry,  "  What  he  should 
do  to  be  saved."  His  conscience  can  no  more  now,  as  at 
other  times,  wear  off  the  impression;  nor  dare  he  return  to 
his  mirth  and  jollity,  to  his  sensual  and  worldly  pursuits. 
He  can  no  more  speak  peace  to  his  soul,  from  his  general 
hopes,  or  his  good  designs;  nor  rest  in  any  thing  short  of 
an  interest  in  Christ.  Thus  we  see  the  promise  verified, 
that  Christ  would  send  the  Comforter  to  convince  the  world 
of  sin;  and  find  it  most  evidently  true,  that  the  word  of  God 
is  quick  and  powerful,  sharper  than  any  two  edged  sword. 


OP   CHRISTIANITY.  67 

We  sec  a  change  made,  that  no  means,  no  endeavors  could 
ever  effect,  till  a  divine  power  was  exerted  to  bring  it 
about. 

How  constantly  does  the  thoroughly  awaked  sinner  find, 
by  experience,  the  deficiency  of  all  his  legal  attempts,  to 
quiet  his  conscience,  and  to  establish  his  hopes  of  the  favor 
of  God?  He  sees  his  sins  too  great  and  numerous,  to  be 
expiated  by  his  imperfect  performances.  He  feels  his  cor- 
rupt affections,  a})petites  and  passions  too  strong  for  his 
good  purposes  and  resolutions.  He  is  deeply  sensible  of 
so  much  defect  and  impurity  in  the  best  of  his  religious  du- 
ties, as  render  them  utterly  unworthy  the  acceptance  of  an 
infinitely  pure  and  holy  God.  He  feels  his  heart  so  hard, 
and  his  affections  so  dead  and  carnal,  that  nothing  but  an 
almighty  power  can  quicken  them.  He  knows  by  experi- 
ence,  that  he  lies  at  mercy;  and  that  all  his  own  refuges, 
and  all  endeavors  in  his  own  strength  to  relieve  his  distress- 
ed soul,*^re  fruitless  and  vain.  He  finds  it  indeed  the  case 
of  fallen  man,  that  nothing  but  coming  to  Christ,  with 
faith  in  him,  and  dependance  upon  him  for  righte&usness 
and  strength,  can  give  rest  to  his  laboring  and  weary  soul. 
True  it  is,  there  are  some  convinced  sinners  that  w'eai  off 
their  religious  impressions,  and  stop  short  of  the  effects, 
which  I  have  now  described;  but  these  consequences  are 
always  found  in  all  those  whose  convictions  are  abiding 
and  effectual.  By  these  they  are  always  necessitated  to 
fly  for  refuge  to  Christ,  and  'look  to  him  for  that  life  and 
peace,  which  they  can  find  no  where  else.  You  will  readi- 
ly allow,  that  my  station  puts  me  under  the  advantage  of  a 
particular  acquaintance  with  the  circumstances  of  distress- 
ed souls:  and  having  conversed  with  very  many  under 
convictions,  from  time  to  time,  I  have  always  found  the 
above  observations  exactly  verified. 

How  surprising  is  the  change  made  in  convicted  sinners, 
when  a  ray  of  divine  light  shines  into  their  souls;  and  ena- 
bles  them  to  act  faith  in  Christ,  and  to  behold  the  glory  of 
God,  in  the  face  of  Jesus  Christ/  "Now  these  mourners 
in  Zion  have  appointed  unto  them  beauty  for  ashes,  the 
oil  of  joy  for  mourning,  and  the  garments  of  praise  for  the 
spirit  of  heaviness,  that  they  may  be  called  Trees  of  Right- 
eousness."  From  this  time,  they  become  indeed  ?iew  crea- 
tures, in  all  spiritual  respects.  Their  discovery  of  the  ex- 
6 


58  INTERNAL    EVIDENCES 

cellency  and  sufficiency  of  Christ,  whereby  they  are  ena- 
bl^^i  cheerfully  to  trust  their  eternal  interests  in  his  hands, 
proves  a  continual  source  of  love  to  God  and  man,  and  a 
principle  that  constantly  inclines  them  to  live  soherli/,  right- 
eozidy,  and  godly  in  this  p7'esent  ivorld.  We  see  this  ex- 
perimentally true,  as  the  Scriptures  represent  it,  that  their 
faith  works  hy  love,  purijies  their  hearts.,  and  overcomes 
the  world.  There  are  indeed  some  hypocritical  pretenders 
to  faith  in  Christ,  in  whom  we  do  not  find  these  fruits  and 
effects  of  it:  But  then  there  are  (through  the  goodness  of 
God)  numbers  of  others,  the  tenor  of  whose  future  lives  does 
fully  evidence,  that  their  faith  is, sincere;  and  that  it  pro- 
duces all  the  effects  which  the  Scriptures  ascribe  to  it. 

There  is  no  room  to  impute  this  work  to  the  irregular 
sallies  of  an  over-heated  iinagination,  when  we  see  a  thor- 
ough and  lasting  change  both  of  heart  arid  life.  There  is 
no  rooni  to  suppose,  that  enthusiasm  ov fanaticism  can  have 
any  hand  in  this  change,  when  we  see  the  blessed  effects 
of  faith  in  Christ  every  way  answers  the  description  giv- 
en thereof  in  the  gospel;  and  when  the  believer  visibly  and 
in  reality  is  become  a  new  man,  from  the  time  of  his  re- 
ceiving and  relying  upon  the  Lord  Jesus  Christ,  for  right- 
eousness and  strength. 

And  as  bad  as  times  are,  as  stupid  and  unbelieving  as  th& 
world  in  general  appear,  we  have  yet  repeated  examples  of 
tfie  blessed  effects  of  faith,  which  I  have  now  described; 
and  of  the  verification  of  that  precious  truth,  that  to  as  ma- 
mj  as  receive  the  Lord  Jesus  Christ,  to  them  is  given  power 
to  become  the  children  of  God,  even  to  them  who  believe  in 
kis  name* 

And  now,  sir,  if  you  will  review  v/hat  has  been  said^ 
does  not  it  evidently  appear,  that  he  who  helieveth  on  the 
Sojn,  of  God,  hath  the  witness  in  himself,  when  he  finds  the 
same  change  of  heart,  the  same  spiritual  conflicts,  the  same 
joy,  peace,  and  comfort  of  souL  and  all  these  wrought  in 
the  very  same  way  and  method,  which  the  Scriptures  so 
plainly  and  paiticularly  describeT  Can  I  doubt  of  the  skill 
of  that  physician,  or  the  efficacy  of  that  medicine,  whereby 
I  am  recovered  from  a  dangerous  disease,  to  health  and 
comfort,  exactly  in  the  same  method,  and  by  the  same  sen- 
^ilii  and  progressive  steps,  as  was  foretold  me? 

And  is  not  this  truth  made  most  clearly  evident,  not  onlj 


OF   CHRISTIANITY.  59 

to  the  persons  themselves,  but  to  all  diligent  observers, 
when  you  find  the  same  experiences  reported  by  all  true 
believers  in  Christ,  and  all  the  same  external  and  visible 
efects  of  their  faith,  conspicuous  and  open  to  every  one's 
observation,  not  in  one  or  tvi^o  instances  only,  but  in  thou- 
sands of  those  who  profess  to  have  had  these  experiences? 
As  we  must  necessarily  acknowledge  the  skill  of  that  phy- 
sician, who  effectually  cures  all  that  submit  to  his  directions 
and  applications:  so  we  are  constrained  to  acknowledge 
him  for  our  Saviour,  who  in  the  very  same  way  and  manner, 
which  he  has  proposed  and  promised,  does  actually  and 
effectually  save  all  those  who  believe  in  him,  and  in  the 
way  of  his  appointments  trust  to  him  for  salvation. 

In  my  former  letters,  I  have  laid  before  you  some  of  the 
external  evidences  of  Christianity:  In  this  I  have  given 
you  a  brief  sketch  of  those  internal  evidences,  which  serve 
to  confirm  and  illustrate  the  same  important  cause.  By 
the  former,  the  truth  of  the  Christian  religion  is  laid  open 
to  the  understanding:  by  the  latter  it  is  made  matter  of  sen- 
sible experience  to  the  heart.  That  the  glorious  Redeem- 
er may  enable  you  to  feel  the  force  of  this  reasoning,  t© 
your  unspeakable  comfort  here  and  happiness  hereafter,  is 
the  prayer  of,  Sir,  yours,  &c. 


LETTER  VI. 

WHEREIN  SOME  OBJECTIONS  AGAINST  THE  INTER. 
NAL  EVIDENCES  OF  CHRISTIANITY  ARE  CONSIDER- 
ED  AND  ANSWERED. 

SIR, 

I  DO  not  wonder  to  find  you  prejudiced  against  "  the 
extravagant  claim  to  extraordinary  experiences  in  religion, 
lately  made  by  some  who  are  evidently  under  enthusiastic 
heats  and  delusions."  But  I  cannot  see  any  force  at  all  in 
your  reasoning,  that  "Because  there  are  many  eminent 
professors  of  late,  who  really  have  nothing  in  them  but 
heat  and  show,  and  yet  make  as  high  pretensions  to  the 
divine  influences,  and  to  special  experience  of  the  opera- 
tions of  the  Spirit  of  God  in  their  hearts,  as  any  others  caa 
do;  therefore  all  pretences  of  that  kind  may  justly  be  sus- 


60  OBJECTIONS   ANSWERED, 

pected  to  flow  from  the  same  cause,  and  to  be  the  offspring 
of  a  like  irregular  fancy,  and  heated  imagination." 

Do  you  indeed  think  it  just  arguing,  because  some  men 
make  vain  and  false  shows  of  what  they  really  are  not,  that 
therefore  all  other  professors  of  religion  are  hypocrites,  as 
woll  as  they?  Will  it  follow,  because  some  men  pretend 
to  literature  which  they  have  not,  therefore  there  are  no 
msn  of  learning  in  the  world?  Your  discovery  of  false 
pretenders  to  religious  experiences,  does  indeed  give  you 
just  reason  to  presume,  that  some  others  two?/,  but  no  reason 
to  conclude,  that  all  others  must,  in  the  same  manner  im- 
pose upon  the  world,  by  mere  delusive  appearances.  If  you 
have  discovered  any  to  be  false  and  deceitful,  in  their  pro- 
fession of  religious  experiences,  it  m.ust  be  because  you 
see  something  in  their  conduct,  which  contradicts  their  pro- 
fession. But  what  reason  does  this  give  you,  to  suspect 
those  in  whose  conduct  you  see  nothing  which  contradicts 
their  profession?  If  you  have  reason  to  conclude  the  %- 
pocrisi/  of  the  former  sort,  from  the  evidences  which  appear 
against  them;  you  have  also  reason  to  conclude  the  sincerity 
of  the  latter  sort,  from  the  evidences  which  appear  in  their 
favor,  and  which  testify  the  reality  of  the  change  they  pro- 
fess. If  you  have  ground  to  suspect  the  careless,  the  loose» 
the  sensual  professor,  because  he  is  such;  by  the  same  wa}*- 
of  reasoning,  you  have  ground  to  conclude  in  favor  of  the 
serious,  the  watchful,  and  mortified  professor  of  religion, 
because  he  is  such.  If  the  licentious  and  profane,  the 
fraudulent  and  unjust,  the  censorious  and  uncharitable,  the 
despisers  and  calumniators  of  their  brethren,  are  therefore 
to  be  suspected  of  false  pretences  to  the  divine  influencesj 
by  the  same  arguments,  they  who  are  so  changed  as  to  be- 
come remarkably  holy  and  righteous,  meek  and  humble, 
charitable,  benevolent  and  beneficent,  have  a  just  claim  to 
be  esteemed  sincere,  and  be  credited  in  their  profession  of 
religious  experiences.  There  are  (through  the  mercy  of 
God)  numbers  of  such  yot  among  us,  all  of  whom  have  this 
change  in  its  visible  effects  obvious  to  the  world,  and  though 
some  of  them  may  be  doubtful  of  their  own  state,  yet  all 
of  them  declare,  that  they  have  received  all  their  attain- 
ments from  the  Lord  Jesus  Christ;  they  have  looked  to  him, 
and  depended  upon  him  for  them  all;  and  have  always 
found,  that  their  progress  in   piety   tow^rJs  God,  and  ia 


OBJECTIONS    ANSWERED.  61 

justice,  kindness,  and  charity  towards  men,  has  borne  pro- 
portion  to  their  cheerful  depend ance  upon  Christ  for 
righteousness  and  strength.  If  some  men  are  liars,  yet 
others  are  credible,  and  may  be  trusted,  especially  when 
they  give  us  undoubted  evidence  of  their  truth  and  fidelity. 
Even  so  in  the  present  case,  if  some  men  are  hypocrites, 
and  evidence  themselves  to  be  such,  we  have  no  reason 
from  thence  to  suspect  the  truth  of  others'  profession  and 
experiences,  whose  wonderful  change  of  life,  and  whole 
future  conversation,  are  a  continual  testimony  to  the  sin- 
cerity of  the  profession  they  make,  and  to  the  credibility 
of  the  experiences  which  they  relate. 

But  it  seems,  you  are  especially  prejudiced  against  re- 
ligious experiences,  by  the  "  irregular  fancy  and  heated 
imagination,"  which  you  have  observed  in  some  pretenders 
to  extraordinary  attainments  in  religion;  from  whence  you 
seem  to  argue,  that  because  some  of  their  "  pretended 
experiences  are  extravagant  flights  of  a  disturbed  brain, 
and  evidently  flow  from  pride,  self-esteem,  and  uncharita- 
bleness  towards  others,  and  end  in  faction,  division,  and 
alienation  of  affection,"  that  therefore,  since  so7}ie  of  their 
pretences  are  manifestly  false  and  airy  imaginations,  you 
have  just  reason  to  conclude,  that  all  the  rest  of  their 
pretences  are  of  the  same  sor-t,  and  flow  from  the  same  de- 
praved mind. 

I  acknowledge,  sir,  this  is  one  of  the  most  plausible 
objections  that  ever  I  have  heard  of,  against  the  internal 
evidences  of  Christianity.  And  no  doubt,  our  grand  adver- 
sary,  the  devil,  has  had  an  especial  hand  in  blowing  up  this 
false  fire,  that  he  may  turn  away  our  eyes  from  the  glory  of 
the  Lord  arisen  upon  Zion.  No  doubt  "  Satan  hath  trans- 
formed himself  into  an  angel  of  light,"  in  the  late  extrava- 
gant heats  which  have  appeared  in  some  places,  that  so,  by 
over-doing,  he  might  undo,  and  might  bring  reproach  on 
the  wonderful  work  of  divine  grace,  which  has  made  such  a 
glorious  progress  in  these  parts  of  the  world.  A  permis- 
sion of  these  dreadful  delusions  may  be  esteemed  a  just 
judgment  of  God  upon  such  as  have  remained  careless  and 
secuT'e  in  a  remarkable  season  of  grace,  who  have  resisted 
the  calls  of  the  gospel,  the  convictions  of  their  consciences, 
and  the  strivings  of  the  Holy  Spirit;  that  they  might  there- 
by be  hardened  in  their  prejudices  against  vital  and  experi- 
6* 


62  OBJECTIONS   ANSWERED. 

mental  religion,  and  perhaps  finally  stumble  and  fall, 
— But  how  plausible  soever  your  objection  may  be,  your 
reasoning  is  far  from  conclusive.  What  inconsistency  is 
there  in  the  supposition,  that  a  true  convert  may  have  some 
yery  false  apprehensions  and  imaginations?  that  the  same 
person  may  have  a  sanctified  heart,  and  a  confused  head? 
and  that  he  may  build  upon  the  true  foundation,  s.\iz\iwood, 
hay,  and  stubble,  as  77iust  be  burnt  wpl  Our  blessed  Saviour 
has  undertaken  to  sanctify  the  hearts  of  all  those  vidio  sin- 
cerely trust  in  him;  but  has  never  promised  to  make  them 
infallible  in  all  their  conduct.  If,  therefore,  from  a  prin- 
ciple of  love  to  God,  these  men  should  zealously  endeavor 
(o  serve  him,  and  yet,  through  heated  imaginations,  or 
erroneous  apprehensions  of  their  duty,  in  some  cases,  they 
should  mistake  their  way,  and  suppose  they  are  doing  God 
good  service,  when  they  are  acting  counter  to  the  true  in- 
terests of  Christ's  kingdom:  what  then?  Is  it  any  absurdity 
to  suppose  they  may  act  from  a  right  principle,  though  in  a 
wrong  manner?  The  error  is  in  their  opinions;  but  not  in 
their  wills.  Their  hearts  are  engaged  in  God's  service, 
though  their  heads  mislead  them.  They  may  have  experi- 
enced a  real  change  (in  the  manner  described  in  my  last 
letter)  though  through  ignorance  and  mistake,  their  endea- 
vors to  serve  God  are  in  some  instances  irregular  and  sinful. 
They  may  have  had  real  experiences  in  true  and  vital  piety, 
though  at  present  their  imaginations  are  imposed  on  by 
enthusiasm  and  delusion.  These  allowances  may  be  made, 
for  those  who  hold  fast  the  fundamental  principles  of  Chris- 
tianity, and  practical  godliness;  and  for  none  but  those. 
There  ought  to  be  such  allowances  made  for  those;  because 
there  is  nothing  in  their  character  inconsistent  with  true  and 
vital  piety:  Yet  there  ought  not  to  be  such  allowances  made 
for  any  but  those;  because  Christ  has  undertaken  to  lead  his 
sincere  followers  into  all  necessary  truth.  I  think  I  have 
good  reason  to  conclude,  that  the  case  is  truly,  and  in  fact, 
just  as  I  have  described  it,  with  respect  to  numbers  of  those 
who  have  run  into  some  of  those  irregularities  you  complain 
of.  This  appears,  in  that  some  of  those  who  have  been  con- 
vinced of,  and  penitently  bewailed,  those  mistakes,  do  yet 
(their  former  irregularities  notwithstanding)  walk  worthy 
their  professed  experience  of  a  saving  change;  and  approve 
themselves  holy,  humble,  and  charitable  Christians.     And 


OBJECTIONS    ANSWERED.  63 

I  have  the  more  hopes  of  others,  who  have  not  yet  been 
convinced  of  their  mistakes,  upon  account  of  their  having- 
been  seduced  into  these  errors,  by  such  zealous  leaders,  of 
whose  piety  they  have  so  great  an  opinion.  .  But  you  vv^ill, 
perhaps,  inquire,  what  I  can  say  for  those  leaders,  who 
have  influenced  others  to  these  irregular  heats?  To  which 
I  must  answer,  that  as  far  as  I  am  acquainted  with  them, 
I  have  reason  for  a  much  better  opinion  of  the  hearts  of  some 
of  them,  than  of  their  heads;  and  must  hear  them  witness, 
that  they  have  a  zeal  for  God,  though  not  in  every  thing 
according  to  knowledge. 

But  supposing,  as  you  suppose,  that  "  some  of  the  chief 
of  these  preachers  were  very  wicked  men,  who  cloaked  their 
evil  intentions  under  a  show  of  zeal  and  extraordinary 
piety,  the  better  to  ensnare  poor  unwary  souls  into  their 
delusions,  to  promote  divisions  and  contentions  in  the 
land,  and  to  compass  their  covert  designs:"  My  argument 
is,  on  this  supposal,  so  much  the  stronger.  Herein  the 
power  and  love  of  the  great  Redeemer  are  so  much  the 
more  conspicuous,  that  he  has  out-shot  Satan  with  his  own 
bow;  and  over-ruled  those  attempts,  for  the  promotion  of 
his  own  kingdom  and  interest,  which  were  levelled  against 
it.  Nothing  is  more  visible,  than  that  great  numbers  of 
poor  sinners  have  been  awakened;  and  brought  to  fly  to 
Christ  for  refuge.  Nothing  is  more  apparent,  than  that  the 
consequence  of  this  has,  in  numerous  instances,  been  the 
renovation  of  their  lives  and  conversation,  from  a  careless, 
sinful,  sensual  life,  to  a  life  of  holiness,  righteousness, 
kindness,  and  charity.  In  these,  therefore,  the  grace  of 
the  Lord  Jesus  Christ  is  become  glorious;  whatever  covered 
designs  any  of  the  instruments  were  actuated  by.  If  these 
preached  Christ  even  of  envy  and  strife,  what  then?  Notwith- 
standing everyway  whether  in  pretence  or  in  t7'uth,  Christ  was 
preached;  I  therein  do  rejoice,  yea  and  will  rejoice.  It  is  re- 
markable, that  the  doctrines  of  the  gospel,  particularly  touch- 
ing the  misery  of  our  natural  state,  the  necessity  of  an  interest 
in  Christ,  and  the  way  of  salvatioiiJ3y  faith  in  him,  were 
preached  by  them  all,  (whatever  human  imaginations  were 
mixed  with  them,)  and  these  had  their  eflfect  in  a  peculiar 
manner.  Our  blessed  Saviour  has  therein  blessed  his  own 
institutions;  and  accomplished  the  designs  of  bis  grace, 
whoever  and  whatever  were  the   instruments,  by  whom 


64  *  OBJECTIONS    ANSWERED. 

these  glorious  effects  have  been  produced.  As  far,  there, 
fore,  as  a  sanctifying  change  in  the  hearts  and  lives  of  men 
has  been  effected,  so  far  must  we  acknowledge  this  to  be 
a  work  of  God,  and  a  display  of  the  divine  power  of  oui 
blessed  Saviour.  The  miracles  of  divine  grace,  whicl 
might  be  wrought  by  Judas,  were  as  bright  a  discovery  o 
the  Redeemer's  power  and  goodness,  as  those  were  whicl 
were  wrought  by  the  other  apostles. 

But  you  tell  me,  that  "  many  of  these  new  converts  pre 
tend  to  mighty  experiences  of  divine  impulses,  raptures 
ecstasies,  and  the  like;  but  show  forth  no  moral  virtues,  no 
true  love  either  to  God  or  man."  Well,  sir,  what  followi 
from  this?  Are  there  not  many  others,  who  make  no  pre 
tension  to  such  mighty  experiences  of  divine  impulses 
raptures,  &c.  that  do  show  forth  all  moral  virtues;  and  hav( 
a  true  love  both  to  God  and  man?  Is  it  a  good  argument 
that  because  there  are  some  mere  enthusiasts,  who  preteni 
to  such  experiences  which  the  Scriptures  do  not  make  th( 
character  of  true  Christians,  therefore  they  are  all  mere  en 
thusiasts,  even  who  pretend  to  such  experiences  as  th 
Scriptures  do  make  the  character  of  all  true  Christians 
What  is  Christianity  concerned  with  the  ecstasies  and  heat 
of  such  men  as  you  speak  of?  Where  are  these  ecstatical  heat 
described  in  the  gospel,  as  the  marks  of  the  children  of  God 
Be  their  experiences  allowed  tobe  according  to  their  pie 
tences,  what  follows  from  thence,  but  that  if  they  have  n 
moral  virtues,  these  men^s  religion  is  vain;  it  is  all  enthusi 
astical,  unscriptural,  and  without  any  foundation?  But  the 
on  the  other  hand,  the  experiences  which  I  have  befor 
described,  are  such  as  the  scriptures  do  make  the  mark 
and  characters  of  the  children  of  God:  and  many  there  are 
•  that  make  no  pretences  to  divine  impulses,  raptures,  c 
ecstasies,  who  profess  to  have  had  these  experiences,  an 
justify  their  profession,  by  living  in  the  love  both  of  Go 
and  man.  Now,  I  pray,  how  are  such  concerned  in  th 
enthusiasm,  of  which  you  complain?  Do  not  the  experi 
ences  of  these  witness  for  them,  as  much  as  the  experience 
of  the  other  witness  against  them?  Here  is  a  visible  an 
effectual  change  wrought  in  them  (just  such  a  change  a 
the  Scriptures  describe)  by  which  they  are  brought  into 
conformity  to  the  divine  nature,  and  live  worthy  their  pre 
fession  and  character.     Christ  has  promised  the  sanctijico 


OBJECTIONS   ANSWERED*  65 

tion  of  the  Sjyirit  to  his  people,  who  depend  upon  him  for 
it:  and  what  greater  evidence  can  there  be  of  the  faithful- 
ness of  the  promise,  than  to  see  and  feel  its  accomplishmenti 

But  you  further  observe,  that  "  the  demeanor  of  many  of 
these  pretenders  to  religious  experiences,  is  directly  con- 
trary to  that  morality,  benejicence,  and  charity,  which  are 
the  ornament  and  glory  of  human  nature."  And  is  not  this 
a  strong  confirmation  of  my  argument?  I  appeal  to  you 
yourself,  sir,  whether  you  be  not  acquainted  with  many 
others,  that  pretend  to  the  religious  experiences  which  I 
have  described,  who  are  the  brightest  patterns  of  those 
graces  and  virtues,  which  are  the  ornament  and  glory  of 
human  nature.  Here  then  is  a  plain  and  visible  criterion^ 
by  which  it  may  be  known  whose  experiences  are,  and 
whose  are  not,  from  the  Spirit  of  God. 

"  They  are,"  you  say,  "  indeed  converted,  but  it  is  to 
pride  and  vanity,  to  self-esteem  and  self-applause."  But 
are  there  not  many  others,  who  are  converted  to  deep  hu- 
mility, self-loathing,  and  seif-condenming? 

"  They  are  changed,"  you  say,  "  but  it  is  to  bitterness, 
reviling,  censuring,  and  judging  their  neighbors,  who  are 
much  better  than  they."  I  allow  this  charge  to  be  agreea- 
ble to  their  pretended  experiences.  But  then,  do  you  not 
see,  (blessed  be  God,  I  am  sure  I  have  seen,)  many  others 
changed  to  meekness,  kindness,  and  love,  and  biought  to 
esteem  others  much  hetter  than  themselves? 

"  Their  boasted  experiences,"  you  add,  "only  animate 
them  to  divisions,  factions,  and  separations."  But  is  this 
the  case  of  all  who  make  a  profession  of  religious  experi- 
ence? No:  we  have  cause  to  be  thankiul  it  is  quite  otherwise. 

"They  are,"  you  say,  "  often  elated  with  rapturous  joys 
and  exultations,  which  seem  to  be  the  product  of  nothing 
but  self-esteem,  and  an  irregular  heated  imagination." 
Here  you  inquire,  "  Must  I  esteem  these  to  be  the  joy  of 
the  Holy  Ghost,  of  which  your  last  letter  speaks?  If  not, 
how  shall  I  know,  that  all  pretences  of  this  kind  are  not 
equally  fictitious  and  imaginary?"  This,  I  confess,  de- 
serves some  attention;  for  perhaps  no  one  thing  has  raised 
Buch  prejudices  in  the  minds  of  men  against  spiritual  and 
religious  experiences,  as  those  airy  raptures  and  causeless 
exultations,  that  in  some  instances  have  been  seen  of  late. 

I  would  therefore  observe  to  you,  that  your  own  repre» 


66  OBJECTIONS    ANSWERED. 

sentation  of  those  joyful  transports,  of  which  you  complain, 
is  sufficient  to  distinguish  them  from  those  joys  of  the  Holy 
Ghost,  of  which  I  wrote  to  you.  You  rightly  observe,  that 
these  false  raptures  are  the  product  of  a/i  exalted  imagination. 
But  you  have  no  room  to  conclude  this  to  be  the  case  with 
respect  to  those  spiritual  joys  and  comforts  of  which  1  wrote 
in  my  last.  I  have  known  a  wretched  despicable  beggar, 
covered  with  rags  and  vermin,  who  imagined  himself  a 
king's  son,  and  expected  to  be  treated  accordingly;  but 
how  vain  and  ludicrous  soever  his  imaginations  were,  I  ne- 
ver thought  it  an  argument,  that  there  are  no  king'^s  sons 
in  the  world.  He  might  probably  entertain  more  trans- 
porting apprehensions  of  his  imagined  royalty,  than  they 
who  really  possess  that  dignity,  which  he  so  vainly  pretend- 
ed to.  But  must  these  latter  be  rejected  as  vain  pretenders, 
because  of  the  crazed  imagination  of  such  a  miserable 
vagary! 

To  apply  this  to  the  present  case,  I  really  allow,  that  all 
those  joys  and  comforts  which  flow  from  imagination  only, 
are  always  but  airy  and  chimerical,  false  and  delusive. 
Thus,  for  instance,  some  will  rejoice  and  triumph,  from 
only  imagining  themselves  favorites  of  heaven;  some  from 
being  able  to  paint  upon  their  imaginations  the  miracles, 
sufferings,  resurrection,  or  ascension  of  Christ;  some  from 
an  imaginary  idea  of  the  final  appearing  of  Christ,  and 
their  own  future  glory;  and  the  like:  yet  all  this  while  the 
poor  souls  forget,  that  there  is  one  thing  wanting,  in  order 
to  make  their  joys  reasonable  and  substantial;  and  that  is 
good  evidence  of  their  interest  in  that  Saviour,  and  his  glo- 
rious salvation,  of  which  they  entertain  such  pleasing  ima- 
ginations. They  who  have  this  evidence  (in  the  manner 
described  in  my  last)  have  a  substantial  foundation  of  com- 
fort and  joy,  from  having  that  salvation  actually  begun  in 
their  souls,  which  is  the  pledge  and  earnest  of  their  eter- 
nal inheritance:  while  the  others  are  like  to  find  them- 
selves as  much  deluded  in  their  expectations  of  future  hap- 
piness, as  they  are  in  the  foundation  of  their  hopes. 

You  further  represent  these  rapturous  joys  to  be  the  ei- 
feet  of  self-esteem.  And  I  readily  acknowledge,  that  where  it 
is  so,  it  is  always  deceitful  and  vain.  The  divine  infiuen- 
cea  are  always  humbling  to  the  soul  which  enjoys  them. 
They  therefore  are  horribly  profane,  who  impute  their  own 


OBJECTIONS    ANSWERED.  67 

pride  and  vanity  to  the  Spirit  of  God:  and  consequently 
they  are  miserably  deceiving  themselves,  whose  joy  and 
comfort  flow  from  an  high  opinion  of  their  imaginary 
attainments  in  religion.  They  are  a  svwke  in  GofPs  nos- 
trils, who  are  saying,  Stand  by  thyself,  come  not  nigh 
me:  for  I  am  holier  than  thou.  But  then  on  the  contra- 
ry, when  the  humble  soul  is  lying  at  God's  foot,  self-aba- 
sing, and  self-condemning,  adoring  the  infinite  riches  of 
God's  free  grace  to  such  a  vile,  worthless  worm;  and  re- 
joicing  in  Christ  Jesus,  without  conjidence  in  the  jiesh; 
these  blessed  effects  are  worthy  of  the  Spirit  of  God,  by 
wiiom  they  are  wrought.  And  it  is  always  true,  that  the 
believer's  sense  of  his  own  vileness,  pollution,  and  un- 
worthiness,  bears  proportion  to  his  joyful  evidences  of  the 
divine  favor. 

You  further  object  against  the  false  pretenders  you 
mention,  that  "  their  conduct  does  not  justify  their  joyful 
assurance."  This  is  indeed  a  good  evidence  against  their 
high  pretences  to  extraordinary  attainments  in  religion. 
For  I  believe  every  Christian  does  certainly  make  the  same 
progress  in  holiness,  as  he  does  in  well  grounded  comfort 
^nd  joy.  The  objection  therefore  can  no  way  affect  those 
with  whom  this  is  an  experienced  truth;  who  always  find, 
that  their  hope  and  joy  quicken  them  in  their  spiritual 
course,  invigorate  their  duties,  and  enlarge  their  desires 
and  endeavors  after  a  conformity  to  the  whole  will  of 
God. 

I  must  now  leave  this  matter  to  your  own  reflections;  you 
yourself  must  judge  the  validity  of  your  exceptions. 
Compare  the  picture  you  have  drawn  of  some  empty,  en- 
thusiastical  pretenders  to  religious  experiences,  with  the 
description  I  have  given  you  of  those,  who  have  indeed 
experienced  the  divine  life:  and  consider  whether  there 
be  any  real  similitude,  in  any  marks  and  lineaments  of 
their  countenances.  In  those  is  found  pride  and  petulence: 
but  mthese,  humility  and  self-abasement.  In  those  censo- 
riousness  and  uncharitableness  are  the  distinguishing  char- 
acters; in  these,  a  charitable  preferring  others  to  them- 
selves. There  you  see  schism,  contention,  and  faction: 
Here  is  kindness,  peace,  and  brotherly  love.  There  ima- 
ginary  impulse,  but  here  the  word  of  God  alone,  is  consid- 
ered as  the  rule  of  life.     There  joy  and  comfort  are  con- 


^8  OBJECTIONS    ANSWERED. 

sidered  as  the  evidence  of  a  good  state:  here  they  are 
considered  as  the  fruit  of  good  evidence  of  faith  in  Christ, 
and  of  a  renewed  nature.  There  religion  is  supposed  to 
consist  in  rapture  and  ecstasy:  here  in  spiritual  affections, 
and  in  a  heavenly  conversation.  There  we  find  men  buikl- 
ing  their  hope  and  comfort  upon  their  imaginary  attain- 
ments: but  here  we  find  them  making  Christ  Jesus  their 
only  rufuge  and  hope.  And  to  sum  up  all  in  a  word, 
There  are  high  pretences  to  religious  experience  without 
the  fruits  of  holiness:  but  here  the  happy  effects  of  this 
change  appear  in  the  heart  and  life;  and  justify  the  profes- 
sion to  be  true,  and  the  experiences  to  be  indeed  what  they 
are  pretended  to  be. 

Upon  the  whole,  there  is  nothing  more  certain,  than  that 
the  Scriptures  do  represent  what  I  have  set  before  you,  as 
the  real  characters  of  the  children  of  God.     It  is  equally 
certain,  that   as    an    actual   experience    of  the  renewing 
change  is,  from  the  nature  of  things,  absolutely  necessary 
to  salvation,  so  a  sense  of  this  change  wrought  in  us  is 
requisite  to  true  peace  and  comfort,  and  there  can  be  no- 
thing but  a  want  of  due  attention  to  this  experience,  or  ig- 
norance of  the  quality  of  that  change  they  have   sensibly 
experienced,  which  keeps  believers  in  darkness  and  doubts 
about  their  state.     The  subjects  of  this  work  can  therefore 
have  no  greater  evidence  that  it  is  from  God,  than  sensibly 
to  feel  that  it  every  way  answers  the  original  description. 
What  greater  evidence  can  they  have  of  the  truth  of  the 
gospel,  than  a  sensihle  experience  of  the  reality  of  its  doc- 
trines, and  the  truth  of  its  promises,  by  this  wonderful 
work  of  grace  in  their  own  hearts,  which  so  visibly  carries 
the  divine  signature  both  in  its  operation  and  effects;  and 
is  so  manifestly  distinguished  from  all  false  appearances 
and  pretences?     For  my  own  part,  I  cannot  but  look  upon 
the  irregular  heats,  you  speak  of,  as  affording  some  con- 
vincing evidence  in   favor  of  the  cause  I  am  pleading. 
These  things  are  foretold  in  the  scriptures.      By   these 
things  Satan  is  endeavoring  to  support  his  own  kingdom, 
as  we  may  reasonably  expect  he  would  do.     He  knows,  that 
he  is  most  likely  to  play  the  surest  game,  when   he  trans- 
forms himself  into  an  angel  of  light.     And  these   false 
appearances  serve  for  a/oiZ,  to  discover  the  greater  lustre 
in  a  true  and  real  work  of  divine  grace. 


SOVEREIGN   GRACE   VINDICATED.  69 

The  only  ohjection  against  all  this,  which  T  can  foresee, 
vs  that  1  am  philosophizing  upon  the  golden  tooth,  and  that 
the  persons  I  am  characterizing,  exist  no  where,  save  in 
my  descriptions  of  them.  But  I  need  add  no  more  to  what 
I  have  said  upon  this  already,  than  my  attestation,  that  I 
have  the  comfort  of  an  inward  and  intimate  acquaintance 
with  considerable  numbers  of  such  as  those  whom  I  have 
described.  And  if  you,  sir,  would  seek  out  such  for  your 
chosen  companions,  your  objections  would  die  of  them- 
selves;  and  the  argument  I  have  insisted  upon,  would  ap- 
pear in  its  proper  light  and  strength. 

I  know  not  what  more  can  be  needful  to  be  added  upon 
this  subject,  but  my  hearty  prayers,  that  the  Spirit  of  Truth 
would  lead  us  both  into  all  truth;  and  that  we  may  know 
by  sensible  experience  "  what  is  the  hope  of  Christ's  call- 
ing, and  what  the  riches  of  the  glory  of  his  inheritance  in 
the  saints;"  which  has  been  justly,  though  but  weakly  and 
very  imperfectly  represented,  in  these  letters  from, 
Sir,  yours,  &c. 


LETTER    VII. 

THE  DOCTRINE  OF  GOD'S  SOVEREIGN  GRACE  VIN- 
DICATED, AND  SOME  EXCEPTIONS  AGAINST  IT 
CONSIDERED  AND  ANSWERED. 

SIR, 

You  cannot  imagine  how  much  comfort  you  have  minis- 
tered to  me  by  your  last.  I  greatly  rejoice  to  hear,  that 
"  the  more  strictly  you  examine  the  cause,  the  greater  evi- 
dence you  find  of  the  undoubted  truth  and  certainty  of  the 
Christian  religion:"  But  that  "  you  are  filled  with  confu- 
sion, to  think  how  long  you  have  lived  at  a  distance  from 
that  blessed  Saviour,  who  has  wrought  out  such  a  glorious 
redemption  for  us."  And  J  am  not  at  all  surprised  to  hear 
you  complain.  That  "  you  cannot  entertain  clear  apprehen- 
sions of  my  discourse  of  experimental  religion:"  That 
"  though  your  last  objections  are  silenced,  there  are  others 
which  fill  your  mind  with  greater  difficulty,  and  are  of 
much  greater  importance,  if  I  have  given  you  a  just  view 
of  the  case."  And  that  "  vou  cannot  tell  how  you  can  ever 
7 


»0  SOVEKEIGN    GRACE    VINDICATED, 

be  brought  to  a  feeling  sense  of  the  doctrines  of  soverergTl 
grace,  which  1  so  much  insist  on,  while  they  appear  to  you 
so  inconsistent  with  truth,  and  so  unreasonable.'"  I  ain 
not,  I  say,  surprised  at  this;  for  we  are  naturally  prejudiced 
against  these  doctrines;  and  are  not  easily  brought  to  re- 
ceive them,  by  reason  of  the  strong  bias  there  is  upon  our 
liU'ids  to  the  contrary  principles.  I  shall  then  endeavor 
to  consider  your  several  objections;  and  how  strong  and 
plausible  soever  they  may  appear,  I  do  not  despair  of 
giving  you  satisfaction. 

You  object,  that  "  if  we  are  of  ourselves  capable  of  no 
qualifying  conditions  of  the  divine  favor,  or  (to  use  my  oun 
words)  if  we  must  feel  that  we  lie  at  mercy,  and  that  all 
our  own  refuges,  and  all  our  endeavors  in  our  own  strength 
to  relieve  our  distressed  souls,  are  fruitless  and  vain, 
you  cannot  tell  to  what  purpose  any  of  our  endeavors  arc; 
or  what  good  it  will  do  us  to  use  any  means  at  all  for  our 
{Salvation." 

In  order  to  a  clear  solution  of  this  diificulty,  it  seems 
iteedful  to  convince  you,  that  this  lost,  impotent,  deplora* 
ble  state,  is  the  case,  in  fact,  of  every  unrenewed  sinner, 
wliatever  objections  we  may  frame  in  our  minds  against  it; 
aixd  therefore  it  is  necessary  that  he  should  sensibly  per- 
r'eive  the  case  to  be  as  it  truly  is:  and  then,  it  will  be  proper 
to  show  you,  that  the  consequence  you  draw  from  this  doc- 
trine is  unjust,  and  even  directly  contrary  to  the  improve- 
ment you  ought  to  make  of  it. 

I  begin  with  the  first  of  these;  and  shall  endeavor  to 
convince  you,  that  man  is  indeed  in  such  a  lost  and  help- 
less state,  that  he  lies  at  mere  mercy,  and  cannot  bring" 
himself  into  a  claim  to  the  divine  favor,  by  any  power  or 
ability  of  his  own.  I  shall  not  run  into  the  scholastic  con- 
troversies aiid  subtile  distinctions,  with  which  this  doctrine 
has  been  clouded  by  many  of  our  wrangling  disputers;  but 
shall  endeavor  to  set  it  in  the  most  plain,  easy,  and  prac- 
ticarbiight  thnt  I  am  able. 

T  think,  you  must  readily  grant,  that  you  cannot  make 
an  ofo/?e//w'/<,Mbr  your  sins,  by  any,  ])erfojniances  v^ithin 
your  power.  You  are,  sir,  to  consider  yourself  as  a  simicr, 
va,  a  criminnl  and  delinquent  in  the  sight  of  God.  Your 
7Hitif7^e  is  coirupt  and  defiled.  Your  actual  transgressions 
oiUhe  law  of  Ciod  have  been  very  numerous;  and  perhaps 


SOVERETGX    GRACE    VINDICATED.  71 

some  of  them  attended  with  special  aggravations.  All 
your  sins  are  directly  repugnant  to  the  perfections  of  the 
Divine  nature;  and  consequently  offensive  to  a  pure  and 
holy  God.  And  what  greatly  increases  the  difficulty  and 
danger  of  your  case,  is,  that  "you  are  still  continuing  to  act 
contrary  to  God  in  all  that  you  do,  while  your  nature  is 
unrenewed,  and  while  you  are  without  a  principle  of  love 
to  God.  (I  am  sure  you  will  pardon  this  freedom,  for  it  is 
necessary  you  should  know  the  disease,  in  order  to  the 
cure.)  Judge,  then,  yourself,  whether  it  ciUi  be  sup. 
posed,  that  an  omniscient,  heart-searching  God  can  le 
pleased  with  any,  even  the  most  devout  of  your  overt 
actions,  when  he  knows  that  your  heart  is  estranged  from 
him,  and  your  nature  has  no  confonuity  to  him,  but  your 
affections  are  glued  to  your  several  idofs.  How  then'can 
you  be  reconciled  to  God,  by  virtue  of  your  own  perform- 
ances and  attainnients?  Can  you  pay  ten  thousand  talents 
with  less  than  nothing?  Can  you  please  God  by  offending 
him,  as  you  do  by  the  obliquity  of  all  your  duties,  the  de- 
fects of  your  best  devotions,  and  the  sinful  affections  from 
whence  they  all  flow?  Or  can  you  have  those  unworthy 
thoughts  of  an  infinite,  unchangeable  God,  as  to  hope  you 
can  make  such  impressions  up^n  his  affections,  bv  ac- 
knowledging your  ofiences,  and  imploring  his  mercy,' as  to 
excite  his  compassion  and  sympathy,  and  to  make  vour  im- 
pure and  unholy  nature  agreeable  to  his  infinite  purity  and 
holiness?  Can  your  insincere  and  hypocritical  duties  (for 
such  they  are  ail  at  best,  while  they  proceed  from  an  un- 
sanctified  heart,)  bring  the  glorious  God  to  take  complacent 
cy  in  what  is  directly  contrary  to  his  own  nature?  You 
cannot  but  see,  that  these  proposals  aie  most  unreasonable, 
and  absurd.  One  of  these  things  must  certainly  be  true; 
either,  first,  that  yon  have  naturally,  whilst  in  an  unrenew- 
ed state,  a  principle  of  holiness  and/owe  to  God;  or,  second- 
ly, that  works  flowing  from  an  impure  fountain,  and  from 
a  principle  of  opposition  and  alienation  to  God,  are  yet 
pleasing  to  God,  will  serve  to  appease  him,  and  will  entitle 
you  to  his  f^ivor;  or,  thirdly,  that  you  cannot,  bv  anv  thing 
you  do,  have  a  claim  to  God's  favor,  until  your  nature  is 
renewed,  and  you  can  act  from  a  principle  of  holiness  and 
love  to  God.  1  think  every  man's  experience  will  cou^ 
fute  thefrst  of  these,  who  gives  any  attention  at  all  to  the 


72  SOVEREIGIff    GRACE    VINDICATED. 

natural  dispositions  of  his  own  soul:  the  second  is  altogether 
jnconsistent  both  with  the  nature  of  things,  and  with  the 
nature  of  an  infinitely  pure  and  holy  God;  and,  therefore, 
the  third  is  necessarily  true.  It  will  not  at  all  help  the 
case,  to  allege  in  bar  of  what  is  here  said,  that  Christ  Jesus 
lias  made  an  atonement  for  us.  For  what  is  that  to  you, 
while  you  remain  without  an  interest  in  him?  Did  Christ 
purchase  for  you  a  capacity  to  make  an  atonement  for  your- 
self? Did  he  die,  that  God  might  be  pleased  with  what  is 
contrary  to  his  own  nature,  and  pacified  with  such  duties 
as  can  be  no  better  than  impure  streams  from  a  corrupt 
fountain? 

Let  reason  sit  judge  in  the  case  before  us,  and  you  must 
allow  your  case  to  be  as  I  have  described  it.  And  it  is 
equally  evident,  that  you  have  no  power  to  change  your 
own  heart,  and  to  produce  in  yourself  a  new  principle  of 
love  to  God  and  conformity  to  him,  by  any  endeavors  of 
your  own.  It  is  visible  from  what  has  been  already  said, 
that  our  hearts  and  affections  must  be  renewed  and  sancti- 
fied,  before  either  our  persons  or  services  can  be  accepta- 
ble in  the  sight  of  God.  And  which  way  can  this  be 
compassed?  If  you  take  up  resolutions,  these  will  no  Ion- 
ger  stand  you  in  stead,  than  the  principle  of  fear,  from 
which  they  proceed,  is  kept  in  action.  If  you  execute 
these  resolutions  in  some  external  reformatioiis,  this  is  but 
lopping  oft'  the  branches,  while  the  stock  and  the  root  of 
\]\Q  tree  are  still  alive;  the  atfections  and  dispositions  of 
the  soul  being  still  the  same.  U  by  fear,  or  other  selfish 
motive,  you  somewhat  restrain  the  present  more  sensible 
exercise  of  your  sinful  appetites  or  passions,  this  is  but 
damming  up  the  stream,  and  forcing  it  into  another  chan- 
nel; pull  down  the  dam  and  it  will  run  where  it  did  before. 
Certain  it  is,  that  every  man  naturally  loves  the  world,  ruA 
the  things  of  the  world,  the  objects  of  his  sensual  appetites, 
and  loves  his  lusts  and  idols  more  than  God;  and  it  is 
equally  certain,  that  whatever  restraints  he  may  sometimes 
put  upon  these  dispositions,  an  omniscient  eye  beholds  the 
same  principle  in  him  notwithstanding:  and  consequently 
he  can  never  j^Zea.^e  God,  till  there  be  in  this  respect  a  real 
and  thorough  change  wrought  in  all  the  powers  of  his  soul; 
such  a  change  as  the  Scriptures  describe  by  a  "  translation 
from  darkness  unto  light,  from  death  to  life,  and  from  the 


SOVIEREIGN    GRACE   Vl^NDICAfElK  TB 

power  of  Satan  unto  God."  And  to  suppose  that  any,  btft 
He,  who  first  gave  being  to  our  souls,  can  give  them  a  new 
being,  in  all  spiritual  and  moral  respects,  and  make  their 
dispositions,  appetites,  passions,  contemplations,  desires, 
and  delights,  not  only  differing  from,  but  directly  and  last- 
ingly contrary  to  what  they  were,  is  to  ascribe  to  the  crea- 
ture what  is  the  peculiar  property  and  prerogative  of  the 
glorious  God  himself.  Do  you,  sir,  but  make  the  trials 
and  you  will  find,  after  all  your  endeavors,  that  the  viola- 
tion of  your  promises  and  resolutions,  the  deadness  and 
hypocrisy  of  your  duties,  the  prevalence  of  your  sins,  and 
the  continued  estrangement  of  your  affections  from  God 
and  godliness,  will  give  you  more  sensible  conviction,  than 
any  method  of  reasoning  can  do,  that  there  is  a  greater 
power  needful  than  your  own  to  make  you  a  neic  creature. 

It  must  therefore  necessarily  follow,  that  there  is  nothing 
you  are  able  to  do  can  give  you  a  claim  to  the  renewing  in- 
fluences of  the  Holy  Spirit.  If  any  thing  you  can  do  can 
give  you  a  claim  to  the  renewing  and  sanctifying  influences 
of  the  divine  grace,  your  claim  must  be  either  from  merit 
ox  premise.  Not  of  mm^,  when  you  cannot  of  yotlrself  so 
mucb  as  leave  off  sinning,  and  thereby  running  further 
into  debt  to  the  justice  of  God;  and  this,  even  in  and  by 
the  best  of  your  duties.  Your  highest  attainments,  then,  can 
mei*it  nothing  but  the  divine  displea-sure.  Not  oi promise^ 
for  where,  I  beseech  you,  has  God  promised  to  reward  your 
insincerity  with  his  saving  mercy?  And  how  vain  are  all 
pretences  to  serve  God  sincerely,  where  there  is  not  one 
grain  of  true  holiness  in  the  heart?  Whatever  moral  ho- 
nesty men  in  a  state  of  nature  may  boast  of,  it  is  all  but 
spiritual  hypocrisy  in  the  sight  of  a  heart-searching  God; 
and  can  bring  none  under  the  promise^  which  is  made  to 
faith  unfeigned,  the  only  simplicity  and  godly  sincerity,  in 
the  account  of  the  gospel. 

But  I  return  to  consider  your  objection  more  distinctly. 
"  The  Scriptures,"  you  tell  me,  "  promise,  that  he  who 
seeks  shall  find."  But,  sir,  do  not  the  Scriptures  also  in- 
form  us,  that  "  many  shall  seek  to  enter  in  at  the  strait 
gate,  and  shall  not  be  able:"  that  some  "  ask,  and  receive 
not,  because  they  ask  amiss:"  and  that  he  who  does  "  not 
ask  in  faith,  nothing  wavering,  must  not  think  he  shall  re- 
ceive any  thing  of  the  Lord?"     There  is  indeed  a  promise 

7* 


74  SOVEREIGN    GRACE    VINDICATEDr 

to  him  who  seeks  in  faith  and  sincerity;  but  what  claim  can 
he  have  to  that  promise,  who  has  neither  true  faith  nor  sin» 
cerityl  Will  mocking  God,  and  flattering  him  with  your 
lips,  while  your  heart  is  estranged  from  him,  entitle  you  to 
the  promise'^ 

But  you  say,  "  All  our  divines  tell  us,  that  the  most  sin- 
ful and  unworthy  may  have  access  to  God  through  Christ, 
and  this  is  the  purport  of  all  my  reasoning  with  you." 
True,  by  faith  in  Christ  they  may;  but  "  God  is  a  consum- 
ing  fire"  to  unbelievers.  "  He  that  believeth  not,  is  con- 
demned already."  What  claim,  therefore,  can  they  have 
to  the  favor  of  God  upon  Christ's  account,  who  have  never 
received  him  by  faith;  and,  consequently,  have  no  interest 
in  him,  nor  in  any  of  his  saving  benefits?  Can  they  claim 
the  benefits  of  the  covenant  of  grace,  who  are  themselves 
under  the  covenant  of  works,  which  curses  them,  for  their 
*'  not  continuing  in  all  things  written  in  the  book  of  the 
law,  to  do  themi"  I  entreat  you,  sir,  to  consider  this  case; 
it  is  of  vast  importance  to  you.  If  you  have  not  good  evi- 
dence of  an  interest  in  Christ,  how  can  you  pretend  to  the 
privileges  purchased  with  his  precious  blood?  How  can 
you  pretend  to  access  to  God  through  him,  and  a  claim  to 
the  blessed  influences  of  his  Holy  Spirit?  How  can  un- 
believers have  a  claim  to  the  favor  of  God  by  Christ,  when 
he  himself  assures  us,  that  "  the  wrath  of  God  abideth  on 
thsm?" 

But  "  will  not  God  have  compassion  on  his  creatures, 
when  they  do  what  they  can  to  serve  him?"  What  answer 
Mould  a  prince  make  to  a  condemned  rebel  in  his  shackles 
and  dungeon,  that  should  make  this  plea  for  pardon?  Would 
the  criminal's  doing  what  he  can  to  serve  his  prince  (which, 
m  his  present. state,  is  nothing  at  all  to  any  good  purpose,) 
atone  for  his  past  rebellion?  Or  would  this  qualify  him  for 
his  prince's  favor,  while  he  yet  retains  the  same  enmity  in 
his  heart  against  him,  and  will  not  so  much  as  submit  to 
his  sovereign  good  pleasure  and  mere  mercy?  The  appli- 
cation is  easy.  And  it  belongs  to  you,  sir,  to  consider  se- 
riously, whether  a  sinner,  who  is  dead  in  trespasses  and 
sins,  who  is  in  a  state  of  rebellion  against  God,  and  there- 
fore under  the  condemning  sentence  of  the  law,  can  any 
more  atone  for  his  sins,  or  make  a  reasonable  plea  for  grace 
and  pardon,  than  the  traitor  aforesaid.     But  were  your  rea- 


SOVEREIGN    GRACE  VINDICATED.  75 

soning  ever  so  just,  it  would  afford  you  no  grounds  of  cow). 
fort.  For  there  never  was,  nor  ever  shall  be,  any  man 
that  can  fairly  make  this  plea  in  his  own  favor,  and  truly 
say  he  has  done  all  he  can  in  the  mortifying  his  lusts,  and 
in  his  endeavors  to  serve  God.  There  will,  after  all  his 
attempts,  remain  enough  neglected^  even  of  the  external 
part  of  his  duty,  that  was  most  in  his  own  power,  to  con- 
demn both  his  person  and  his  services. 

You  complain,  that  "  the  arguments  in  the  book  I  sent 
you  do  not  give  you  satisfaction?"*  Well,  I  have  here 
added  some  further  evidence  to  what  was  there  offered; 
and  would  now  call  upon  you  to  consider,  whether  all  these 
things  put  together  do  not  make  it  evident  that  you  lie 
at  mercy,  and  convince  you  of  those  Scripture  truths,  that 
"  it  is  not  in  him  that  willeth,  nor  in  him  that  runneth,  but 
in  God  that  sheweth  mercy;"  and  that  God  giveth  his  saving 
grace  only  *'  because  it  hath  so  seemed  good  in  his  sight." 
Consider  whether  you  can  atone  for  past  sins  by  present 
duties;  by  duties  which  are  so  polluted  by  the  principle 
from  which  they  flow;  and  which  have  so  much  carnality, 
selfishness,  hypocrisy,  and  sinful  defects,  cleaving  to  them, 
that  if  the  iniquity  of  your  most  holy  things  be  imputed, 
it  must  greatly  increase  the  moral  distance  between  God 
and  you.  Consider  whether,  while  you  are  under  the  law, 
or  covenant  of  works,  you  are  capable  not  only  to  fulfil  all 
its  preceptive  demands,  and  so  not  further  expose  yourself 
to  its  curses,  but  also  to  do  something  towards  making  sa- 
tisfaction to  God's  justice  for  what  you  have  already  done 
amiss,  and  to  merit  his  favor.  Or,  consider  whether  you 
have  any  claim  to  God's  acceptance  of  your  person  upon 
Christ's  account,  without  an  interest  in  him,  and  whilst 
condemned  already  by  his  own  mouth,  and  under  the  wrath 
of  God  for  your  unbelief.  Consider,  whether  you  have  any 
promise  of  acceptance  to  plead,  while  you  remain  under 
the  curse,  both  of  the  law  and  gospel.  Consider,  whether 
an  omniscient  and  holy  God  can  be  either  deluded  or  gra- 
tified with  mere  external  shows  of  religion,  when  he  knows 
you  have  a  heart  in  you  that  is  far  from  him.  Consider,  whe- 
ther  you  can  ever  make  the  case  better,  by  all  your  endea- 
vors  to  change  your  own  heart,  and  to  create  yourself  anew 

*  The  true  Scripture  Doctrine,  «&c. 


76  SOVEREIGN    GRACE    VINDICATED.       - 

in  Christ  Jesus,  any  more  than  you  can  produce  a  new 
world.  Consider,  whether  you  dare  venture  your  eternity 
upon  this  issue,  that  you  sincerely  do  what  you  can  to  serve 
God,  and  whether  there  be  not  such  sinful  defects  cleaving 
to  your  best  performances,  as  may  justly  condemn  both  you 
and  them.  Consider,  again,  whether,  if  you  should  do  all 
you  can  in  the  service  of  God,  you  would  do  any  thing  that 
would  either  fully  come  up  to  the  terms  of  the  covenant  of 
grace,  or  bear  the  least  proportion  to  that  salvation  which 
the  gospel  requires.  Consider,  once  more,  whether  the 
glorious  God  has  not  an  absolute  right  to  dispose  of  his 
own  favors,  just  how,  when,  and  where  he  pleases;  and 
whether  he  has  not  assured  us,  that  he  will  bestow  his  ever- 
lasting mercy  upon  none  but  those  who  are  really  conform- 
able to  the  terms  of  the  covenant  of  grace. 

Now,  sir,  if  you,  while  unregenerate,  can  neither  make 
atonement  for  your  past  sin  and  guilt,  nor  come  up  to  the 
demands  of  the  law  of  nature;  if  you  can  neither  please 
God  by  your  sinful  performances,  nor  impose  on  him  by 
your  hypocritical  shows;  if  you  run  further  in  debt  by  the 
sin  of  your  very  duties,  instead  of  paying  any  thing  of 
the  old  score;  if  you  have  no  claim  to  acceptance  on 
Christ's  account,  without  a  special  interest  in  him;  nor 
any  claim  to  the  benefits  of  the  covenant  of  grace,  till 
you  actually  comply  with  the  terms  of  it;  if  both  law  and 
gospel  condemn  you  in  your  present  state;  and  nothing 
but  omnipotence  can  change  your  heart,  and  make  your 
state  better;  if  God  be  a  sovereign  donor  of  his  own  favors; 
and  you  can  have  no  promise  to  plead,  while  you  remain 
under  the  curse  and  wrath  of  God,  and  a  stranger  to  the 
covenants  of  promise;  if  even  you  yourself  must  allow  all 
these  thino-s  to  be  undoubted  truths,  it  must  then  be  true, 
even  to  demonstration,  that  (while  in  such  a  state)  you  are 
capable  of  no  qualifying  condition  of  the  divine  favor  and 
had  need,  therefore,  to  feel  that  you  lie  at  mercy. 

To  conclude  this  head — if  God  himself  may  be  believed, 
**  He  will  have  mercy  on  whom  he  v/ill  have  mercy;  and 
whom  he  will  he  hardeneth,"  Rom.  9:  18.  It  is  "  not  for 
our  sakes,  that  he  bestows  grace  upon  us,  but  for  his  holy 
name's  sake,"  Ezek.  36:  22,  31.  "  He  predestinates  us  unto 
the  adoption  of  children  by  Jesus  Christ  to  himself,  ac- 
cording to  the  good  pleasure  of  his  will,  to  the  praise  of 


SOVEREIGN   GRACE    VINDICATED.  77 

the  glory  of  his  grace,  wherein  he  hath  made  us  accepted 
in  the  beloved,"  Eph.  1:  5,  6.  He  acts  in  this  case  accord- 
ing to  his  own  sovereign  pleasure,  as  a  "  potter  that  hath 
power  over  his  clay,  to  make  one  vessel  to  honor,  and  an- 
other to  dishonor,"  and  we  have  no  liberty  to  reply  againsi 
God:  it  is  insufferable  arrogance  for  "  the  thing  formed  to 
say  to  him  that  formed  it.  Why  hast  thou  made  me  thus?" 
Rom.  9:20,  21.  Sir,  as  you  yourself  claim  a  sovereigty 
in  the  dispensation  of  your  favors,  surely  you  will  not  dare 
to  deny  a  like  sovereignty  in  the  eternal  God.  Believe  it, 
the  glorious  God  is  a  sovereign  Benefactor;  and  he  will  be 
acknowledged  as  such,  by  all  that  ever  partake  of  his 
saving  mercy. 

And  now  I  am  prepared  to  show  you,  that  the  conse^ 
qtience  which  you  draw  from  this  doctrine,  is  unjust;  and 
even  directly  contrary  to  the  improvement  you  ought  to 
make  of  it. 

And  the  reason  I  offer  for  this,  is,  that  a  realizing  be- 
lief of  the  truth  before  us  directly  tends  to  bring  most  glory 
to  God;  and  most  safety,  comfort,  and  happiness  to  your- 
self. It  is  easy  to  conceive  how  it  conduceth  most  to  God's 
flory,  for  us  to  consider  him  as  the  fountain  and  foundation 
of  all  grace  and  mercy;  and  to  consider  all  the  favors  we 
enjoy  or  hope  for,  as  flowing  from  the  mere  goodness  of 
his  nature,  and  not  from  any  motive  or  inducement  which 
we  can  possibly  lay  before  him.  In  this  view  of  the  case, 
we  do  that  honor  to  an  infinite  and  eternal  Being,  as  to 
suppose  him  a  self-existent,  independent,  and  immutable 
Sovereign,  while,  on  the  contrary,  to  imagine  ourselves 
capable,  by  any  thing  we  can  do,  to  change  his  purposes, 
engage  his  affections,  or  excite  and  move  his  compassions 
towards  us,  to  conceive  him  to  be  "  altogether  such  an  one 
as  ourselves,"  liable  to  new  impressions  from  our  com- 
plaints or  persuasions,  mutable  in  his  affections,  and  de- 
pendant upon  our  duties  for  the  exercise  of.  his  grace* 
And  I  leave  it  to  you  to  judge,  which  of  these  apprehen- 
sions are  most  worthy  of  that  God,  who  is  infinitely  exalted 
above  us,  and  is  "  without  any  variation  or  shadow  of 
turning."  I  leave  it  likewise  to  you  to  judge,  which  prin- 
ciple is  most  likely  to  subserve  our  best  interests,  that 
which  does  most  honor,  or  that  which  does  the  most  dis* 
honor  to  God. 


78  SOVEREIGN    GRACE    VINDICATED. 

If  we  a])ply  this  to  the  present  case,  I  ask,  in  wh^ich 
way  can  we  find  most  encouragement  to  seek  or  strive 
for  mercy?  In  which  way  have  we  the  best  prospect  of  suc- 
cess? By  entertaining  false  and  dishonorable  conceptions 
of  the  divine  Being,  and  denying  to  God  the  glory  which 
is  due  to  his  name?  or  else,  by  lying  at  the  foot  of  a  sov- 
ereign,  and  thereby  ascribing  to  hinr  the  infinite  perfections 
of  his  excellent  nature?  Though  in  this  lattei  way,  you 
can  make  no  change  in  God,  you  will  nevertheless  have 
the  evidence  that  he  has  made  a  change  in  you,  and  a 
comfortable  prospect,  that  by  bringing  you  to  a  submission 
to  his  sovereignty,  he  has  a  design  of  special  favor  to  your 
soul. 

If  we  should  yet  further  continue  our  view  of  this  case, 
it  will  appear,  that  submission  to  the  mere  sovereign  mercy 
of  God  is  most  conducive  to  your  own  comfort,  safety  and 
happiness.  This  consideration  is  a  just  foundation  of  com- 
fort and  hope,  in  that  it  obviates  the  darkness  and  discour- 
agements that  would  otherwise  arise  from  a  sense  of  your 
guilt  and  unworthiness,  and  from  your  impotence  and  un- 
avoidable infirmity  and  imperfection  in  the  service  of  God. 
What  hope  could  you  find  from  your  duties,  when,  after 
your  best  endeavors,  you  would  see  so  much  deadness,  for- 
mality, and  hypocrisy,  in  your  highest  attainments?  What 
hope  from  your  reformations,  when  you  find  so  much  sin 
and  corruption  gaining  ground  against  all  your  good  pur- 
poses and  resolutions?  What  hope  from  your  good  affec- 
tions, when  so  much  hardness  of  heart,  worldly-mindedness, 
sensuality,  and  carnal  dispositions,  are  separating  between 
God  and  you?  Can  you  quiet  your  soul  by  inii)osing  upon 
an  omniscient  God  with  your  vain  shows  and  flattering  pre- 
teiices?  No,  sir,  if  you  have  any  true  discovery  of  your 
own  heart,  these  considerations  must  continually  perplex 
and  distress  your  soul  with  distracting  fears  and  despond- 
encies, as  long  as  you  are  thus  "compassing  yourself  about 
with  sparks  of  your  own  kindling."  For  these  defects  and 
imperfections  will  certainly  accompany  your  best  resolu- 
tions,  endeavors,  and  attainments.  But  then,  on  the  other 
hand,  if  you  lie  at  mercy,  and  submit  to  God  as  the  sove- 
reign disposer  of  his  own  favors,  you  have  good  grounds  of 
encouragement  and  hope.  Are  your  sins  great,  and  greatly 
aggravated?    The  mercy  of  God  exceeds  them  all.     Have 


SOVEREIGN    GRACE    VINDICATED.  79 

you  no  agreeable  qualifications  to  recommend  you  to  the 
iavorof  God?  Multitudes  of  others  have  found  mercy,  who 
had  no  better  qualifications  than  you  have.  liave'you  no 
special  promise  to  depend  upon,  as  belonoing  to  you,  while 
in  an  unconverted  state?  Yet  is  it  not  sufficient,  that  you 
have  gracious  encouragement  to  lea.ve  all  in  the  hands  of 
that  mercy,  which  infinitely  exceeds  your  highest  appie- 
hensions  or  imaginations?  Are  you  incapable  to  come  up 
to  the  terms  of  grace  proposed  in  the  gospel?  There  is  yet 
ho[)e  in  God's  omnipotent  mercy,  that  he  will  "  work  in 
you  both  to  will  and  to  do,  of  his  own  good  pleasure."  He 
has  done  it  for  thousands  of  sinners,  no  better  than  you. 

Now,  sir,  look  around  you,  and  see  what  refuge  you  can 
possibly  betake  yourself  to.  You  are  in  the  hands  of //v.?- 
tice;  and  which  way  can  you  make  your  escape?  [f  you  at- 
tempt to  ^y  from  God,  you  perish:  but  to  fly  to  him,'  there 
is  hope.  He  is  sovereign  in  the  donation  of  his  favors;  you 
have  therefore  as  good  a  {)rospect  of  obtaining  salvation 
(in  the  use  of  appointed  means)  as  any  unregenerate  person 
in  the  world.  Your  defects  and  demerits  need  not  be  any 
discouragement:  for  his  mercy  triumphs  over  the  guilt  and 
unworthiness  of  the  greatest  sinners.  Is  it,  therefore,  not 
your  greatest  safety  to  lie  at  his  foot,  in  the  way  of  his  ap- 
pointments,  where  there  is  a  blessed  "  hope  set  before  you?" 
In  this  way  you  have  the  infinite  mercy  of  God,  the  gra- 
cious encouragements  of  the  gospel,  the  glorious  success 
of  so  many  thousands  who  have  tried  this  method,  to  ani- 
mate your  diligence  and  hope.  And  there  is  no  other  way 
in  which  you  fiave  any  encouragement  to  expect  renewing 
grace  and  pardoning  saving  mercy. 

Since  you  wholly  depend  upon  God's  free  sovereign 
mercy,  you  should  use  the  more  diligent  and  earnest  aj>- 
plicatiun,  in  all  the  ways  of  his  appointment,  that  you  may 
obtain  it.  Since  you  must  obtain  mercy  of  God,  or  perish, 
O  with  vrhat  diligence  and  importunity,  with  what  ardor  of 
soul,  should  you  address  the  throne  of  grace  for  deliver- 
ance froiii  your  guilt  and  danger?  Since  in  a  way  of  sove- 
reignty,  God  is  pleased  to  bestow  his  special  grace,  with  an 
interest  in  iiis  Son,  and  his  great  salvation,  at  what  time 
and  by  what  means  it  shall  seem  best  in  his  sight,  you 
should    therefore   at  all  times,  and   in  the   use  of  all  the 


80  SOVEREIGN  GRACE  VIXDTCATED. 

means  of  grace,  be  "  seeking  the  Lord  while  he  may  he 
fjund,  and  calling  upon  him  while  he  is  near." 

Can  it  be  thought  just  reasoning,  that  because  you  can- 
not help  yourself,  and  there  is  none  but  God  can  help  you, 
it  is  therefore  in  vain  to  apply  to  him  for  help?  That  be- 
cause you  have  no  claim  to  his  favor,  but  lie  at  his  mercy, 
you  will  not  therefore  seek  mercy  at  his  hands?  Does  not 
this,  at  the  first  view,  appear  contrary  to  all  the  methods  of 
reasoning  we  should  use  in  any  other  case?  Can  you  pro- 
mise yourself  comfort  from  such  reasonings  and  such  con* 
elusions  as  these  in  your  last  expiring  moments,  when  your 
soul  is  entering  upon  its  eternal  and  unchangeable  stated 

But  you  object,  "  If  God  in  sovereignty  designs  mercy 
for  us,  we  shall  obtain  it,  whether  we  seek  or  no:  and  if 
not,  it  is  in  vain  to  strive."  To  this  it  is  sufficient  to  an- 
swer, that  God  never  does  in  sovereignty  appoint  salvation 
for  any,  in  the  final  wilful  neglect  of  gospel  means.  He 
is  sovereign  in  the  appointment  of  the  means,  as  well  as 
of  the  end.  The  same  glorious  Sovereign,  who  assures  us, 
it  is  "  not  for  our  sakes"  that  he  bestows  bis  special  grac€ 
upon  us,  "  but  for  his  own  name's  sake,"  does  also  let  us 
know,  that  "  he  will  be  inquired  of  by  the  house  of  Is- 
rael, to  do  this  for  them."  Whence  it  follows,  that  if  we 
have  not  a  heart  to  seek  with  earnest  diligence  for  the  gra- 
cious influences  of  the  Spirit  of  God,  there  is  no  prospect 
we  shall  ever  obtain.  For  God  will  make  us  feel  the  want 
of  his  mercy,  and  will  make  us  esteem  his  salvation  worthy 
of  our  care  and  pains,  or  leave  us  to  the  unhappy  effects  of 
aur  own  madness  and  folly.  But  if  we  have  hearts  given 
us  to  be  humbly  and  earnestly  attending  upon  the  means  of 
grace,  it  is  an  encouraging  sign,  that  he,  who  has  excited 
our  diligence,  intends  to  crown  it  with  success. 

You  see,  sir,  I  have  obeyed  your  commands;  and  have 
addressed  you  with  as  much  plainness  and  familiarity  as  the 
cause  requires,  and  you  yourself  have  demanded. 

That  God  may  effectually  bring  you  to  submit  to  the 
terms  of  his  grace,  and  enable  you  "  so  to  run,"  as  that  you 
may  obtain,  is  the  prayer  of 

Your,  ike. 


A  TRUE  AND  FALSE  FAITH.  81 


LETTER  VIII. 

THE  DIFFERENCE  BETWEEN  A  TRUE  SAVING  FAITH 
AND  A  DEAD  TEMPORARY  FAITH,  DISTINCTLY  CON- 
SIDERED. 

SIR, 

Your  complaints  do  exactly  answer  my  expectations.  It 
is  not  your  case  alone  to  have  "  unworthy  apprehensions  of 
Ood,  vain,  trifling  imaginations,  and  strange  confusion  of 
mind,  accompanying  the  exercises  of  religion."  It  is  no  new 
thing  for  those  who  are  setting  out  in  earnest  in  a  religious 
course,  to  find,  by  experience,  that  their  "  progress  in  re- 
ligion  bears  no  proportion  to  their  purposes:"  And  that  their 
"  good  designs  and  resolutions  come  to  but  little  more  than 
outside  appearances,  and  no  way  answer  their  hopes."  It 
is  matter  of  thankfulness  that  you  have  a  feeling  sense  of 
this.  I  hope,  if  no  other  arguments  will  convince  you  of 
the  truth  of  what  was  insisted  on  in  my  last,  you  will  at 
least  be  convinced  by  your  own  experience  that  you  lie  at 
mercy. 

You  "  thank  me  for  my  plainness  and  faithfulness  to  a 
poor  wretched  infidel,  who  yet  breathes  out  of  hell  by  the 
mere  patience  of  an  afl'ronted  Saviour."  I  had  not  only 
the  warrant  of  your  commands,  but  the  vast  importance  of 
the  concern  before  us,  to  embolden  me  to  lay  by  all  re- 
serves,  and  even  to  transgress  the  common  rules  of  deco- 
rum and  respect,  in  my  former  letteis.  And  you  need  not 
"  conjure  me  to  retain  the  same  freedom."  I  am  no  cour- 
tier;  nor  am  I  at  all  acquainted  with  the  fashionable  methods 
of  the  beau  monde.  I  shall  therefore  apply  myself,  accord- 
ing  to  my  capacity,  in  my  accustomed  methods  of  address, 
to  answer  your  desires. 

You  observe,  "  that  I  insinuate  as  if  men  may  believe 
the  truth  of  the  gospel  without  a  saving  faith  in  Christ, 
without  an  interest  in  him,  or  a  claim  to  the  benefits  of  his 
redemption."  You  "  therefore  desire  I  would  give  you  the 
distinguishing  characters  of  a  saving  faith;  and  show  you 
wherein  the  difference  lies  between  a  true  faith,  and  that 
which  is  common  to  hypocrites,  as  well  as  to  Christians  in- 
deed." 

8 


82  A   TRUE    AND    FALSE    FAITH. 

I  do,  indeed,  insist  upon  it,  that  men  may  notionally  and 
doctrinally  believe  the  truth  of  the  gospel  without  a  saving* 
faith  in  Christ,  and  without,  an  interest  in  him,  or  a  claim 
to  the  beneiits  of  his  redemption.  This  is  a  truth  clearly 
taug-ht  in  the  Scriptures;  and  abundantly  evident  from  the 
reason  and  nature  of  things.  If  any,  therefore,  should  ex- 
pect salvation  from  a  mere  doctrinal  and  historical  faith  in 
Christ,  they  will  in  the  conclusion  find  themselves  disap- 
pointed, and  ashamed  of  their  hope. 

We  read,  John  12:42,43.  of  "  many  of  the  chief  rulers 
y^ho  believed  in  Christ,"  but  dared  "  not  confess  him;  for 
they  loved  the  praise  of  men  more  than  the  praise  of  God." 
And  will  any  man  imagine  that  such  believers,  who  dare 
not  "  confessChrist  before  men,"  shall  be  confessed  by  him 
before  his  heavenly  Father  and  his  holy  angels  in  the  great 
day  of  retribution?  Will  any  man  imagine  that  our  blessed 
1/ord  will  own  such  as  his  sincere  disciples  and  foljowersj 
wiio  "  love  the  praise  of  men  more  than  the  praise  of  God?" 
Here,  then,  is  a  clear  instance  of  a  doctrinal  and  historical 
faith  which  was  not  saving,  and  could  give  no  claim  to  the 
promise  made  to  true  believers.  We  have  this  matter  fur» 
ther  illustrated  and  confirmed  by  the  apostle  James,  in  the 
second  chapter  of  his  epistle,  where  we  are  shown  that 
such  a  "  faith  is  dead,  being  alone;"  that  it  is  but  a  car- 
cass without  breath.  "  As  the  body  without  the  spirit  is 
dead,  so  faith  without  works  is  dead  also."  Of  such  a  faith 
we  may  therefore  say  with  the  same  apostle,  "  What  doth 
jt.  profit,  though  a  man  gay  that  he  has  faith?  Can  faith  save 
him?" 

But  I  need  not  multiply  Scripture  quotations  in  this  case: 
k  is  what  is  continually  confirmed  to  us  by  our  own  obser- 
vation. How  many  do  we  see  every  day,  who  acknowledge 
the  truth  of  the  gospel,  and  yet  live  worldly,  sensual,  and 
vicious  lives;  "  who  profess  they  know  Christ,  but  in  works 
deny  him;"  whocall  themselves  by  his  name,  and  yet  value 
tlieir  lusts  and  idols  above  all  the  hopes  of  his  salvation; 
and  even  run  the  venture  of  eternal  perdition,  rather  than 
^'  deny  themselves,  take  up  their  cross,  and  follow  him?" 
Now  there  can  be  nothing  more  certain,  than  that  these 
men  are  utterly  unqualified  for  the  kingdom  of  God;  and 
that  they"  can  have  no  special  interest  in  him  "  who  gave 


A   TRUE    AKD    FALSE    FAITH.  88 

himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar  people,  zealous  of  gootl 
works." 

x\s,  on  the  one  hand,  there  is  a  gracious  promise  of  final 
salvation  to  ail  who  believe  on  the  Lord  Jesus  Christ:  "  He 
that  believeth,  and  is  baptized,  shall  be  saved:  He  that  be- 
lieveth  on  the  Son,  hath  everlasting  life:"  so,  on  the  other 
hand,  there  is  a  sort  of  believers  who  can  have  no  claim  lo 
this  promise,  nor  any  interest  in  the  salvation  by  Christ. 
It  must  therefore  be  of  infinite  consequence  that  we  have 
indeed  "  the  faith  of  God's  elect,"  that  *'  v/e  may  become 
the  children  of  God  by  faith  in  Jesus  Christ;"  and  there- 
fore that  QUI' faith  be  distinct,  in  its  nature  and  operations, 
from  such  an  empty,  lifeless,  and  fruitless  belief,  with  which 
the  formal,  worldly,  and  sensual  professor,  may  deceive  and 
destroy  his  own  soul.  From  whence  it  appears  that  your 
question  is  most  important,  and  deserves  a  most  careful  and 
distinct  answer;  which  I  shall  endeavor  in  the  followmg 
particulars: 

1.  A  true  and  saving  faith  is  a  realizing  and  sensible 
impression  of  the  truth  of  the  gospel;  whereas  a  dead  faitfe 
is  but  a  mere  notional  and  speculative  belief  of  it.  Faith 
is  by  the  apostle  described,  "  the  substance  of  things  hoped 
for,  and  the  evidence  of  things  not  seen:"  that  which  brinf^s 
eternal  things  into  a  near  view,  and  represents  them  unto 
the  soul  as  undoubted  realities.  Whence  it  is  that  the 
true  believer,  when  he  has  experienced  the  defect  of  his 
own  purposes  and  endeavors,  when  he  is  wearied  out  of  all 
his  false  refuges,  emptied  of  all  hope  in  himself,  and  is 
brought  to  see  and  feel  the  danger  and  misery  of  his  state 
by  nature,  is  then  brought  in  earnest  to  look  to  Jesus, 
as  the  only  refuge  and  safety  to  his  soul.  He  then  sees  « 
the  incomparable  excellency  of  a  precious  Saviour,  breathes 
with  ardent  desire  after  him,  repairs  to  him  as  the  only 
fountain  of  his  hope;  and,  proportionably  to  the  evidence 
of  his  interest  in  him,  "  rejoices  in  Christ  Jesus,  having 
no  confidence  in  the  flesh."  Now,-^  the  blessed  Saviour, 
and  his  glorious  salvation,  is  the  subject  of  his  serious,  fre- 
quent, and  delightful  contemplation.  Now,  an  interest  in 
Christ  is  valued  by  him  above  all  the  world;  and  he  is  in 
earnest  to  obtain  and  maintain  good  evidence  that  his  hope 
in  Christ  is  well  founded.     Now,  the  favor  of  God^  and 


84  A   TRT7E   AND    FALSE    FAITHr 

the  concerns  of  the  unseen  and  eternal'  world,  appear  of 
greater  importance  than  every  thing  else.  He  now  mourns 
under  a  sense  of  his  former  sins;  he  groans  under  the  bur- 
den of  his  remaining  corruptions  and  imperfections;  and 
with  earnest  diligence  follows  after  holiness,  endeavoring 
to  work  out  his  own  salvation  with  fear  and  trembling. 
And,  in  a  word,  he  has  such  an  impression  of  these  invisi- 
ble realities,  that  whatever  temptations,  desertions,  or  pre- 
vailing corruptions,  he  may  conflict  with,  nothing  can  so 
banish  the  great  concern  from  his  breast  as  to  make  him 
habitually  slothful  and  indifterent  about  it:  nothing  can 
quiet  him  short  of  having  his  heart  and  affections  engaged 
in  the  things  of  God  and  godliness,  and  his  appetites  and 
passions  under  the  restraint  and  governing  influence  of 
"  the  law  of  the  spirit  of  life." 

But  now,  on  the  other  hand,  if  we  take  a  view  of  the 
influence  which  a  dead  faith  has  upon  the  soul,  it  is  visible 
that  this  usually  leaves  the  subjects  of  it  secure  and  care- 
less, trifling  and  indifferent,  in  the  concerns  of  the  eternal 
world.  These  appear  to  such  a  person  but  distant  futuri- 
ties, which  do  not  engage  his  solemn  attention,  and  make 
him  in  earnest  solicitous  about  the  event,  nor  give  any 
effectual  check  to  his  inordinate  appetites  and  passions. 
Or  if  (as  it  sometimes  happens)  any  awakening  dispensation 
alarms  the  conscience  of  such  a  person  to  a  distressing  ap- 
prehension  of  his  guilt  and  danger,  drives  him  to  duties 
and  external  reformations,  and  makes  him  more  careful  and 
watchful  in  his  conduct,  he  has  yet  no  sensible  impressive 
view  of  the  way  of  salvation  by  Jesus  Christ.  He  either 
endeavors  to  pacify  the  justice  of  God.  and  his  own  con- 
science, by  his  duties  and  religious  performances,  and  so 
lulls  himself  asleep  again  in  his  former  security,  or  else 
continues  to  agonize  under  most  dark,  dreadful,  and  un- 
worthy apprehensions  of  the  glorious  God,  as  if  he  were 
implacable  and  irreconcileable  to  such  sinners  as  he.  Such 
a  person  would  readily  acknowledge,  but  he  cannot  feel 
this  blessed  truth,  that  Christ  Jesus  is  a  suflicient  Saviour. 
He  allows  it  to  be  truth;  but  it  is  to  him  such  a  truth  as 
has  no  effectual  influence  upon  his  heart  and  life.  Though 
.le  owns  thi«  to  be  true,  yet  he  can  never  comfortably  ven- 
ture his  soul  and  his  eternal  interest  upon  it,  unless  a  ray 
of  divine  light  shine  into  his  soul,  and  give  him  a  lively 


A   TRUE    AND    FALSE    FAtTH.  65 

and  sensible  view  of  what  he  could  before  have  but  a  slight 
and  superficial  apprehension  of. 

Here,  then,  you  see  an  apparent  difference  between  a 
true  and  a  false  faith.  The  one  realizes  the  great  truths 
of  the  gospel,  by  a  lively  and  feeling  discovery  of  rhem; 
giving  Uie  "  light  of  the  knov/ledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ."  The  other  gives  but  a  lifeless 
and  inactive  assent  to  these  important  truths.  The  one  in- 
fluences the  heart  and  affections,  and  "  by  beholding  with 
open  face,  as  in  a  glass,  the  glory  of  the  Lord,  changes  the 
soul  into  the  same  image,  from  glory  to  glory."  The  other 
only  swims  in  the  head,  and  leaves  the  heart  in  a  state 
either  of  security  or  despondency.  The  one  is  an  abiding 
principle  of  divine  life,  from  which  there  flow  rivers  of 
living  water;  the  other  is  transient  and  unsteady,  and  leaves 
the  soul  short  of  any  spiritual  principle  of  life  and  ac- 
tivity. 

2.  A  saving  faith  is  a  hearty  consent  to  the  terms  of  the 
gospel;  while  a  dead  faith  is  but  a  cold  assent  to  the  truth. 
of  it.  Accordingly,  a  true  faith  is  in  the  gospel  described 
to  be  a  receiving  of  the  Lord  Jesus  Christ.  *'  To  as  many 
as  received  him,  to  them  gave  he  power  to  become  the 
children  of  God."  Our  blessed  Redeemer  is  freely  offer- 
ing  himself  and  his  saving  benefits  to  poor  perishing  sin- 
ners, in  the  gospel.  Our  compliance  with,  and  acceptance 
of  the  gospel  offer,  are  the  terms  of  our  interest  in  him, 
and  constitute  the  faith  of  God's  elect.  They,  therefore, 
and  they  only,  are  the  true  believers  in  Christ  who  heartily 
acquiesce  in  the  glorious  method  of  a  sinner's  recovery  from 
ruin  by  Jesus  Christ,  and  heartily  accept  an  offered  Saviour, 
in  all  his  oflices  and  benefits.  A  true  believer,  convinced 
of  his  natural  blindness  and  ignorance,  repairs  to  the  Lord 
Jesus  Christ  to  enlighten  his  mind,  to  make  his  way  plain 
before  him,  and  to  give  him  a  clear,  sensible,  and  spiritual 
acquaintance  with  the  great  things  of  his  eternal  peace. 
The  true  believer  has  found  by  experience  his  utter  inca- 
pacity to  procure  the  divine  favor  by  the  best  of  his  duties, 
reformations,  or  moral  performances,  and  that  he  has  cause 
to  be  ashamed  and  confounded  in  his  own  sight,  for  the 
great  defects  of  his  highest  attainments  in  religion;  and 
therefore  welcomes  the  Lord  Jesus  Christ  to  his  soul,  as 
the  "  Lord  his  righteousness;"  repairs  to  him,  and  tq  hiqa 
8* 


80  A   TRUE   AND    FALSE   FAITH. 

only,  "  for  wisdom,  righteousness,  sanctificatio?nj  and  re' 
demption;"  and  builds  all  his  hope  of  acceptance  with  God 
upon  what  Christ  has  done  and  suffered  for  him.  The  true 
believer  labors,  and  is  heavy  laden  with  the  sinfulness  of 
his  nature,  and  longs  for  a  further  victory  over  his  corrupt 
affections,  appetites,  and  passions,  for  more  spirituality  in 
his  duties,  and  for  a  further  progress  in  piety  and  holiness; 
and  therefore  heartily  desires  and  accepts  the  Lord  Jesus 
Christ  as  his  Sanctifier  as  well  as  Saviour ^  and  earnestly  seeks 
after  the  renewing,  strengthening,  and  quickening  influences 
of  his  blessed  Spirit.  The  true  believer  feels  the  neces- 
sity of  this  blessed  Saviour  in  all  his  offices,  relations,  and 
characters.  He  sees  him  to  be  just  such  a  Saviour  as  his 
soul  wants;  and  therefore  cheerfully  accepts  a  whole  Christ, 
with  his  whole  heart,  without  any  desire  of  other  terms  of 
acceptance  with  God.  He  may  entertain  dark  apprehen- 
sions of  himself,  and  complain  heavily  of  the  great  defects 
of  his  faith  and  holiness,  but  he  can  never  entertain  hard 
thoughis  of  the  gospel  scheme,  nor  complain  of  the  terms 
of  salvation  therein  proposed.  These  appear  to  him  "  the 
wisdom  of  God,  and  the  power  of  God,"  and  every  way 
answer  the  exigencies  of  his  state,  and  the  desires  of  his 
soul. 

But  if,  on  the  contrary,  we  consider  the  character  of  a 
dead  faith,  it  is  what  never  brings  the  soul  to  a  full  con- 
sent to  the  terms  of  the  gospel,  without  some  exception  and 
reserve.  The  unsound  believer  may  imagine  that  he  ac- 
cepts the  Lord  Jesus  Christ  as  his  Saviour:  but  what  is  the 
foundation  and  encouraging  motive  of  his  imaginary  com- 
pliance with  the  gospel  offer?  Upon  an  impartial  inquiry,  it 
will  always  be  found  to  be  something  in  himself:  his  good 
affections,  duties,  moralities,  reformations,  promises,  or  pur- 
poses. He  endeavors  by  these  to  recommend  himself  to 
God;  and  on  the  account  of  these  he  hopes  to  find  accept- 
ance through  Christ.  Or  if  he  feels  ever  so  strong  a  desire 
of  salvation  by  Christ,  yet  he  is  driven  to  it  only  hy  fear  and 
self-love,  and  will  renew  his  affections  to  his  other  lords 
as  soon  as  his  awakening  apprehensions  are  worn  off.  He 
does  not  feel  his  want  of  Christ's  enlightening  and  enliven- 
ing influences;  for  he  knows  not  what  they  mean.  He 
"  submits  not  to  the  righteousness  of  Christ;"  for  he  is  still 
endeavoring  to  procure  acceptance  with  God  from  some 


A    TRUE   A?rD   FALSE  TkVm.  ^ 

good  qualifications  of  his  own,  some  duties  which  he  per- 
forms, or  some  progress  which  he  makes,  or  designs  to 
make,  in  his  religious  course.  He  cannot  submit  to  Christ 
as  his  Lord,  for  there  is  some  slothful  indulgence  which 
he  cannot  forego,  some  darling  lust  which  he  cannot  part 
with,  some  worldly  idol  which  his  heart  is  set  upon,  or  some 
difficult  duty  which  he  must  excuse  himself  from. 

There  is  nothing  more  apparent  than  the  distinction  be- 
tween these  two  sorts  of  believers.  The  one  comes  to 
Christ  destitute  of  all  hope  and  help  in  himself;  but  sees 
enough  in  Christ  to  answer  all  his  wants.  The  other  is  full 
in  himself.  The  one  looks  to  Christ  to  be  his  light.  The 
other  leans  to  his  own  understanding.  The  one  makes 
mention  of  Christ's  righteousness,  and  that  only.  The 
other  hopes  for  an  interest  in  Christ  and  his  salvation,  on 
account  of  his  own  attainments;  and,  in  effect,  expects  jus- 
tification by  his  own  righteousness,  for  Christ's  sake.  The 
one  brings  a  guilty,  polluted,  unworthy  soul  to  the  blessed 
Redeemer,  without  any  qualification  to  recommend  it;  ex- 
pecting from  him  alone  all  the  supplies  he  wants;  repairing 
to  him  for  "  gold  tried  in  the  fire,  that  he  may  be  rich;  for 
eye-salve,  that  he  may  see;  and  for  white  raiment,  that  he 
may  be  clothed."  The  other  ordinarily  raises  his  expecta- 
tions from  Christ,  in  proportion  to  his  own  imaginary  qua- 
lifications  and  good  disposition.  The  one  as  well  desires 
salvation  by  Christ  from  pollution,  as  from  guilt.  The 
other  has  a  reserve  of  some  deceitful  lust;  and  hugs  some 
Delilah  in  his  bosom,  which  he  cannot  be  willing  to  part 
with.  In  fine,  the  one  is  willing  to  accept  of  the  Lord  Jesus 
Christ  upon  any  terms.  The  other  will  not  come  to  Christ 
but  upon  terms  of  his  own  stating.  But  I  shall  find  occa- 
sion to  speak  further  to  some  of  these  things,  under  the 
following  head. 

3.  A  saving  faith  is  an  humble  trust  in,  and  dependance 
upon  the  Lord  Jesus  Christ,  as  the  author  of  our  eternal 
salvation :  but  a  dead  faith  always  builds  upon  some  false 
foundation,  or  upon  none  at  all.  A  saving  faith  is  often 
described  in  Scripture  by  a  "  trusting  in  the  Lord,  com- 
mitting our  way  to  him,  resting  on  him,"  and  other  such 
like  expressions,  which  suppose  an  humble  confidence  in 
the  abundant  sufficiency  of  the  Redeemer's  merits,  and  the 
boundless  riches  of  God's  mercy  in  him.     Accordingly,  the 


88  A   TRUE    AND    FALSE    FAITH. 

true  believer,  in  his  greatest  darkness  and  discouragement, 
ventures  his  soul,  and  eternal  interests,  in  the  hands  of 
Christ,  with,  at  least,  a  supporting  and  encouraging  hope. 
His  past  sins  may  appear  in  most  affrighting  forms,  vastly 
numerous,  dreadfully  aggravated;  however,  he  yet  keeps 
his  hope  alive  with  this  comforting  consideration,  that 
*'  the  blood  of  Jesus  Christ  cleanseth  from  all  sin."  He 
may  be  oppressed  with  the  sense  of  the  horrible  defects  of 
his  duties  and  religious  attainments;  but  he  yet  sees  right' 
eousness  enough  in  Christ  for  a  safe  foundation  of  confi- 
dence, though  he  find  none  in  himself.  This,  and  this 
alone,  keeps  his  soul  from  sinking,  answers  the  clamors  of 
conscience,  and  disposes  him  to  rely  upon  the  free  grace 
and  mercy  of  God.  He  may  be  distressed  with  the  preva- 
lence of  his  inward  corruptions;  he  may,  in  an  unguarded 
hour,  be  surprised  and  foiled  by  the  power  of  his  sinful 
appetites  or  passions,  or  by  some  unexpected  temptation: 
but,  even  in  this  case,  his  refuge  is  in  that  blessed  "  advo- 
cate with  the  Father,  Jesus  Christ  the  righteous."  And 
though,  from  sad  experience  of  his  own  dreadful  imper- 
fections, he  may  be  ready  to  question  his  state,  and  to  fear 
lest  he  be  deceived,  and  lest  he  should  finally  be  ashamed 
of  his  hope,  nevertheless  he  ventures  that  also  in  the  hands 
of  Christ,  and  depends  upon  him,  that  he  will  not  leave 
his  soul  to  a  soul-ruining  deceit,  but  will  "  guide  him  by 
his  counsel,  and  afterwards  bring  him  to  glory."  Such  a 
dependance  upon  Christ  the  believer  ordinarily  exercises 
in  his  darkest  hours  and  dullest  frames.  But  when  in  the 
more  lively  exercise  of  grace,  and  when  Christ  is  pleased 
to  shine  into  the  soul  with  clearer  communications  of  his 
love,  his  confidence,  like  a  rock  in  the  sea,  stands  unmoved 
in  the  greatest  tempests;  and  he  "  knows  whom  he  has  be- 
lieved, that  he  is  able  to  keep  that  which  he  has  committed 
to  him,  against  that  day."  With  this  confidence,  he  can 
even  "  glory  in  tribulation;"  he  can  cheerfully  look  death 
itself  in  the  face,  and  triumph  over  the  king  of  terrors. 

But  now,  if  we  take  a  view  of  a  dead  faith,  we  shall; 
find  in  it  the  quite  contrary  properties.  The  insmcere  pro- 
fessor (as  has  been  observed  already)  ordinarily  raises  his 
expectations  and  encouragements  from  something  in  him- 
self.  His  good  frames,  his  joys  and  comforts,  his  endea- 
vors or  designs  to  serve  God,  are  what  Im  has  to  depend 


A   TRUE   AND    FALSE    FAlTfl.  80 

t3pon:  and  upon  these  he  does  and  will  depend;  and  per- 
haps will  never  see  his  mistake,  until  it  be  too  late.  Some 
of  these,  indeed,  do  not  find  even  this  false  foundation  to 
build  upon,  but  quiet  their  souls  with  a  loose  and  general 
hope.  They  believe  that  God  is  merciful,  and  that  Jesus 
Christ  came  to  save  sinners;  or  they  hope  they  shall  some 
time  or  another  obtain  grace,  though  they  find  none  at  pre- 
sent. Thus  too  many  of  them  go  on  quietly  in  their  sins, 
dwell  at  ease.,  and  cry  peace  to  their  souls,  until  the  flood 
of  God's  displeasure  sweeps  away  their  refuges  of  lies. 
Others  there  are,  who,  by  means  of  a  better  education,  or 
from  some  awakening  sense  of  their  guilt  and  danger,  can- 
not but  see  that  these  beds  are  too  short  to  stretch  them- 
selves upon;  and  therefore  their  faith  is  their  torment. 
They  believe  in  Christ  as  their  Judge;  but  not  as  their  Sa- 
viour. They  spend  their  lives  in  fears  and  anxieties,  in 
disquietude  and  uneasiness  of  mind,  as  often  as  their  con- 
sciences are  awake  to  entertain  any  serious  apprehensions 
of  a  future  and  eternal  world.  Thus  they  live  under  a 
"  spirit  of  bondage,"  not  being  able  to  venture  their  guilty 
souls  upon  the  pardoning  mercy  of  God,  and  the  infinite 
merit  of  the  Redeemer's  blood. 

Nothing  can  be  more  apparent  than  the  distinction  and 
difference  here  represented  between  these  two  sorts  of  be- 
lievers. The  one^  in  all  his  straits,  fears,  difficulties,  and 
dangers,  looks  unto  Christ  as  to  a  sure  foundation  of  safety, 
confidence,  and  hope.  And  though  he  may  at  some  times 
doubt  his  interest  in  Christ,  he  can  at  no  time  deliberately 
place  his  confidence,  or  expect  safety  for  his  soul,  any 
where  else,  but  in  the  mere  mercy  of  God  in  Christ.  The 
other  leaves  the  soul  asleep;  or  else  seeks  rest  only  from 
the  righteousness  of  the  law,  from  desires  and  endeavors 
of  his  own,  and  must  either  find  comfort  there,  or  no  v;here. 
The  one  ventures  all  his  interests,  and  all  his  hopes  of  grace 
and  glory,  upon  the  faithfulness  of  the  gospel  promises, 
ftnd  the  infinite  mercy  of  God  in  Christ.  The  other  sees 
DO  way  to  quiet  the  accusations  of  his  conscience,  and  to 
obtain  qualifications  for  salvation,  by  depending  upon  a 
naked  promise.  In  a  word,  the  one  can  see  safety  and  se- 
curity in  leaving  all  the  concerns,  both  of  time  and  eter- 
nity, in  the  hands  of  Christ.  The  other,  being  ignorant 
of  the  righteousness  of  God,  must  make  the  righteousness 


90  A  TRUE   AND   FALSE   FAITH. 

of  the  law  his  refuge,  or  else  live  without  the  comfort  of 
hope. 

4.  A  saving  faith  subjects  the  soul  to  the  sceptre  and 
yoke  of  Christ,  but  a  dead  faith  leaves  the  soul  tmrcneiced, 
and  disobedient.  A  true  "  faith  purifies  the  heart,"  and 
*'  overcomes  the  world;"  and  "  he  that  hath  this  hope  in 
Christ,  purifieth  himself  even  as  he  is  pure."  A  true  faith 
unites  the  soul  to  Christ,  as  the  branch  is  united  to  the 
vine,  and  thereby  enables  the  man  to  bring  forth  much 
frbit.  The  true  believer  hates  every  false  way;  he  mourns 
over,  and  watches,  strives,  and  prays  against  ail  the  cor- 
ruptions of  his  nature,  and  all  the  imperfections  of  his 
heart  and  life.  There  is  no  known  sin  which  he  indulges 
himself  in;  no  known  duty  which  he  willingly  neglects;  no 
dilliculty  which  can  deter  him  from  following  Christ;  no 
temptation  which  can  allure  him  from  endeavoring  a  con- 
formity to  the  whole  will  of  God.  "  Not  as  though  he  had 
already  attained,  or  were  already  perfect."  He  has  daily 
cause  to  lament  his  defects;  but  yet  he  can  truly  say,  that 
•'  he  delights  in  the  law  of  the  Lord  after  the  inward  man;" 
and  accordingly  endeavors,  in  every  station  and  relation, 
in  all  his  conduct,  both  to  God  and  man,  as  well  in  secret  as 
openly,  to  live  a  life  of  conformity  to  God,  in  all  the  du- 
ties he  requires  of  him.  And  wherein  he  cannot  attain, 
he  is  yet  "  pressing  towards  perfection,"  and  groaning  af- 
ter a  further  progress  in  holiness,  even  in  all  instances, 
without  reserve;  nor  yet  satisfied,  without  a  final  persever- 
ance, to  crown  his  sincerity. 

But,  on  the  other  hand,  the  obedience  of  an  insincere 
professor  is  very  partial,  defective,  temporary;  and  but  a 
matter  of  force  and  constraint  upon  the  appetites  and  af- 
fections. If,  with  Herod,  he  reforms,  and  "  does  many 
things,"  yet  he  retains  his  Herodias;  some  darling  corrup- 
tion unmortified;  or  leaves  some  unpleasant  duty  neglected. 
Or  if  by  the  lashes  of  an  awakened  conscience  he  is  driven 
for  a  time  to  a  more  general  reformation  from  all  known  sin, 
and  to  outward  attendance  upon  all  known  duty,  he  finds 
DO  inward  complacency  in  it;  and  therefoie  is  like  a  dull 
horse,  that  will  be  kept  on  his  way  no  longer  than  he  feels 
a  spur  in  his  side. 

Here  then  is  a  conspicuous  diflTerence  between  a  true 
and  false  believer.     The  one  has  a  principle  of  holiness,  a 


A   TRUE    AND    FALSE    FAlTH.  91 

delight  in  it,  and  an  earnest  and  continuing  desire  after 
further  proficiency  in  the  divine  life.  The  other  aims  only 
at  so  much  holiness  as  he  thinks  will  save  him  from  hell, 
but  cares  for  nothing  more;  and  what  he  has,  is  excited  by 
fear,  or  constrained  by  force,  contrary  to  the  natural  ten- 
dency and  bias  of  his  soul.  In  fine,  the  one  makes  it  the 
endeavor  of  his  life  to  approve  himself  to  a  pure,  holy, 
and  omniscient  God.  The  other  rests  in  endeavors  to  quiet 
his  conscience,  and  to  silence  its  clamors  and  accusatioijs- 

5.  A  saving  faith  works  by  love  1o  God  and  man;  but  a 
dead  faith  always  falls  short  of  both.  The  apostle  assures 
us,  that  "  if  we  have  all  faith,  so  that  we  could  remove 
mountains,  and  have  not  charity,  we  are  nothing.  Faith 
worketh  by  love;"  and  the  true  believer  "  keeps  himself 
in  t!ie  love  of  God,  looking  to  the  mercy  of  the  Lord  Jesus 
Ciirist  for  eternal  life."  He  delights  in  contemplating  the 
glorious  perfections  of  the  Divine  nature.  His  meditations 
upon  God  are  sweet,  and  the  thoughts  of  him  precious  to 
bis  soul.  He  values  the  favor  of  God  as  life,  and  his  lov- 
ing kindness  as  bettor  than  life.  If  he  can  have  the  glo- 
rious God  for  his  portion,  and  live  in  the  light  of  his  coun- 
tenance, he  can  be  content  with  straits  and  difficulties, 
trials  and  afflictions,  here  in  the  world.  He  takes  peculiar 
pleasure  in  the  ordinances  of  God,  and  all  the  appointed 
means  of  a  near  approach  into  his  special  presence;  and  is 
especially  pleased  when  favored  with  sensible  communion 
with  God.  Though  he  cannot  always  walk  so  near  to  God, 
and  find  such  sensible  deligiit  in  him,  yet  he  laments  his 
absence  when  he  withdraws;  heavily  complains  of  his  own 
dcadness,  worldliness,  or  sensuality,  which  separates  be- 
tween God  and  his  soul;  and  can  find  no  true  rest  or  satis- 
faction till  he  returns  to  God,  and  God  to  him.  This  is  at 
least  the  ordinary  course  and  tenor  of  the  believer's  life: 
and  if  at  atiy  time  he  should  be  so  left  of  God  as  to  grow 
forgetful  of  him,  and  have  any  prevalence  of  a  dead,  carnal, 
worldly  frame  in  his  soul,  this  darkens  the  evidence  of  his 
slate,  robs  him  of  his  comfort  and  peace,  and  will  at  length 
put  him  uj)on  vigorous  and  active  endeavors  for  obtaining 
a  revival  of  his  languishing  graces,  by  a  fiesh  supply  of 
the  Spirit  of  Jesus. Christ. 

Thus,  the  true  believer  hath  the  love  of  God  dwelling 
in  him;  and  from  the  same  principle,  he  likewise  loves  his 


92  A  TRUE  AND  FALSE  FAITH. 

neighbor  as  himself.  He  maintains  a  life  of  justice,  meek- 
ness, kindness,  and  beneficence  towards  all  men;  bears  in- 
juries; is  ready  to  forgive;  entertains  the  best  opinion  of 
men's  states  and  actions  that  the  case  will  allow;  and  en- 
deavors to  live  in  the  exercise  of  "  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faithfulness,  meekness." 
And  as  he  thus  maintains  a  love  of  benevolence  to  all  men; 
he  has,  in  a  special  manner,  a  love  of  complacence  towards 
tiiose  who  bear  the  marks  of  the  divine  image.  These  he 
delights  in,  on  account  of  their  being,  or  at  least  appearing 
to  be,  the  children  of  God.  He  loves  them  for  their  hea- 
venly Father's  sake,  as  well  as  for  those  gracious  qualifica- 
tions, which  make  "  the  righteous  more  excellent  than  his 
neighbor."  He  loves  the  company  of  the  saints.  These 
are  "  the  excellent,  in  whom  is  all  his  delight."  He  loves 
their  piety,  and  studies  an  imitation  of  them,  wherein  they 
follow  Christ;  and  studies  to  equal,  if  not  excel,  them  in 
their  highest  improvements  in  religion.  He  loves  their 
persons,  and  hopes  to  join  in  concert  with  them  in  the 
eternal  praises  of  God. 

This  is  the  real  and  genuine  character  of  every  true  be- 
liever; while  the  highest  attainments  of  a  dead  faith  do  fall 
short  of  every  part  of  this  description.  The  false  professor 
may  imagine  that  he  has  something  of  the  love  of  God  in 
him;  but  upon  a  just  view  of  the  case  it  will  appear  that  it 
is  only  to  an  idol^  the  creature  of  his  own  imagination.  If 
he  seems  to  love  God,  under  an  apprehension  of  his  good- 
ness and  mercy,  he  yet  dreads  him  on  account  of  his  jus- 
tice, and  has  an  inward  aversion  to  his  purity  and  holiness; 
so  that  the  object  of  his  love  is  an  imaginary  being,  of  in- 
finite goodness  and  mercy,  without  either  justice  or  holiness- 
If  from  the  alarms  of  conscience,  or  some  emotions  of  his 
natural  affections,  he  may  take  some  pleasure  in  religious 
exercises,  this  pleasure  is  short  and  transient,  like  the  prin- 
ciple from  whence  it  flows;  he  soon  returns  to  carelessness, 
and  forgetfulness  of  God,  and  has  his  affections  quickly 
engaged  in  worldly  and  sensual  pursuits.  And  however  he 
may  deceive  himself  in  any  supposed  progress  in  religion, 
he  can  never  satisfy  his  soul  with  having  God  for  his  por- 
tion. He  can  never,  of  course,  keep  up  a  life  of  spiritual 
mindedness,  and  delight  in  God,  and  in  a  way  of  obedience 
to  him,  and  communion  with  him 


A  TRUE  AND   FALSE   FAITH.  93 

The  same  defects  are  likewise  found  in  the  unsound  be- 
liever with  respect  to  his  love  to  his  neighbor.  If  he  be 
not  (as  it  is  too  commonly  found)  unjust  and  deceitful,  wrath- 
ful and  contentious,  hard  hearted  and  unkind,  bitter  and 
censorious,  revengeful  and  implacable;  yet  he  never  loves 
the  children  of  God  as  such.  Whatever  love  he  may  have 
to  any  such  from  special  intimate  acquaintance,  or  from 
their  being  in  the  same  cause,  party,  or  persuasion  with 
himself  (which  is  indeed  no  more  than  the  exercise  of  self- 
love  or  self-esteem)  he  never  loves  the  image  of  Christ  in 
every  sect  or  party  in  whom  he  finds  it,  nor  can  he  love  a 
conformity  to  the  children  of  God  in  the  holiness  of  their 
hearts  and  lives. 

Here  then  you  see  an  apparent  difference  in  these  two 
sorts  of  believers.  The  one  loves  God  above  all  things; 
and,  indeed,  he  that  does  not  love  him  with  a  supreme  love, 
does  not  love  him  as  God;  and  consequently  does  not  love 
him  at  all.  But  the  other  seeks  the  favor  of  God  from  no 
othei  motive  but  fear  of  his  displeasure,  or  some  desire  of 
happiness,  and  not  from  a  sense  of  the  excellency  of  his 
glorious  perfections^  and  the  blessedness  of  an  interest  in 
his  favor.  The  one  loves  what  God  loves;  hates  what  he 
hates;  and  loves  and  esteems  himself  but  in  proportion  to 
his  conformity  unto  God.  The  other  retains  his  delight  in 
his  lusts  and  idols;  and  repairs  to  God  because  he  durst  not 
do  otherwise.  The  one,  like  God  himself,  takes  pleasure^ 
in  doing  good  to  all  men;  and  takes  special  delight  in  al], 
without  distinction,  who  are  partakers  of  the  divine  nature. 
The  other,  at  the  best,  has  his  love  to  man  influenced  by 
selfish  principles;  and  therefore  takes  most  delight  in  those 
who  are  most  conformable  to  his  own  sentiments  or  dis- 
positions. 

Lest  I  should  weary  out  your  patience,  I  shall  just  men- 
tion but  this  one  particular  more — 

6.  A  saving  faith  humbles  the  soul,  and  makes  it  low 
and  vile  in  its  own  eyes;  whereas  a  dead  faith  tends  to  exalt 
the  mind  with  vain  apprehensions  of,  or  endeavors  after, 
some  sufficiency  or  excellency  of  its  own.  The  true  be- 
liever has  a  deep  sense  of  the  greatness  and  aggravations 
of  his  sins,  loathes  himself  on  account  of  them,  and  ad(.  es 
the  patience  and  long-suffering  of  God  towards  him,  tiiat 
has  kept  him  out  of  hell.  He  is  so  sensible  of  the  great 
9 


94  A    TRUE    AND    FALSE    FAITH. 

defects  of  his  duties,  of  the  sinfuhiess  of  his  heart,  the 
imperfections  of  his  life,  and  his  utter  unworthiness  of 
any  favor  from  God,  that  he  cannot  but  entertain  a  most 
deep  and  sensible  impression,  that  it  must  be  a  wonderful 
display  of  mere  sovereign  grace  if  ever  he  obtains  salva- 
tion. It  is  always  true,  that  the  greater  manifestation  of 
Grod's  love  is  made  to  his  soul,  the  greater  sense  he  hatli 
»f  his  own  nothingness  and  unworthiness,  and  the  more  he 
ac! mi-res  and  adores  the  astonishing  riches  of  free  distin- 
guishing ^Tace  to  such  a  guilty  polluted  creature  as  he  is. 
Though  (he  true  believer  lives  in  the  exercise  of  that  cha- 
rity towards  others,  which  "  thinketh  no  evil,  but  believeth 
all  things,  and  hopeth  all  things;"  he  yet  always  finds  occa- 
sion  to  condemn  himself,  and  to  censure  his  own  inward 
atiections,  and  outward  performances,  religious  duties,  and 
moral  conduct;  and  therefore  cannot  but  esteem  others 
better  than  himself.  In  short,  the  true  believer  always, 
•'  while  in  this  tabernacle,  groans,  being  burdened."  He 
finds  occasions  of  a  renewed  repentance  every  day:  he  every 
day  finds  new  cause  to  complain  of  himself;  and  new  cause 
io  commit  a  sinful  and  unworthy  soul  to  the  mere  mercy  of 
God  in  Christ. 

On  the  contrary,  a  dead  faith  always  e'lihex  pvffs  up  the 
vain  mind  with  a  haughty  pleasing  apprehension  of  its  own 
attainments,  makes  it  censorious  and  uncharitable,  and  in- 
spires it  with  that  proud  pharisaical  language,  "  I  thank 
God,  I  am  not  as  other  men:"  or  else,  from  the  same 
haughty  principle,  either  leaves  the  soul  secure  and  easy, 
m  ils  good  designs  and  purposes  of  future  repentance,  or 
impatient  and  desponding,  through  want  of  those  good  qua- 
lifications which  it  supposes  necessary. 

L  think  I  need  not  enlarge  upon  tiiis  distinction;  it  is  so 
apparent  and  manifest,  and  the  characters  so  easy  to  be 
known. 

And  now,  sir,  to  sum  up  the  whole  in  a  short  and  easy 
view.  If  you  have  good  evidence  of  a  saving  faith  in 
Christ,  you  must  have  such  a  sensible  impression  of  the 
truth  of  the  gospel  as  makes  you  feel  the  importance  of 
your  eternal  concerns,  and  your  necessity  of  an  interest  in 
Christ,  and  puts  your  soul  upon  earnest  and  active  desires 
after  him,  as  your  only  hope  and  safety.  You  must  hear- 
tily approve  the  way  of  salvation  which  the  gospel  reveals; 


A    TRUE    AND    FALSE    FAITH.  95 

and  heartily  consent  to  the  terms  on  which  it  is  offered. 
You  must  accept  of  Christ  as  a  free  gift;  bringing-  nothing 
with  you  of  your  own  to  recemmend  you  to  his  acceptance. 
You  must  accept  him  as  your  only  righteousness  to  justify 
you  before  God;  and  as  your  Prince,  as  well  as  Saviour, 
consenting  as  well  to  be  governed  as  to  be  saved,  to  be 
sanctified  as  to  be  justified  by  him.  And  as  you  must  t*  - 
ceive  him,  so  you  must  confidently  trust  in  him  alone,  as  a 
sure  foundation  of  safety  and  hope;  and  as  a  continuing 
fountain  of  all  supplies  of  grace  to  your  soul,  whatever 
difficulties  and  discouragements  you  may  meet  with.  And 
you  must  have  this  standing  evidence  of  the  sincerity  of 
your  faith,  that  it  purifies  your  heart,  and  brings  you  to  an 
earnest  desire  of,  and  endeavor  after,  habitual  holiness  of 
heart  and  life;  that  it  works  by  love  to  God  and  man;  and 
keeps  up  in  your  soul  an  ab.ising  sense  of  your  own  vile- 
ness  and  utter  unworthiness,  after  all.  This  is  that  pre- 
cious faith,  to  which  the  promises  of  the  gospel  are  mide, 
and  to  which  no  false  professor  can  make  any  just  pie- 
tence. 

To  conclude  with  a  still  shorter  view  of  this  case.  Wheii 
a  realizing  belief  of  the  gospel,  and  a  despair  of  all  belp 
in  yourself,  brings  you  to  repair  to  Christ  as  your  only 
safety,  and  to  venture  your  soul,  guilty  as  it  is,  upon  the 
merit  of  his  obedience,  the  sufficiency  of  his  grace  and 
strength,  and  the  faithfulness  of  his  promise,  and  heartily 
to  submit  to  his  rule  and  government,  now  you  cannot  fail 
of  the  sanctifying  influences  of  his  Spirit  to  qualify  you 
for  the  eternal  inheritance:  for  "  the  Amen,  the  true  and 
faithful  Witness,"  has  given  you  his  word  for  it,  that  if  you 
thus  "  come  to  him,  he  will  in  no  wise  cast  you  out." 

i  might  sum  up  this  important  point  in  a  yet  shorter  view. 
If  you  so  heartily  approve  of  and  delight  in  the  gospel- 
way  of  salvation  by  Christ  alone,  that  you  can  cheerfully 
venture  your  soul  and  your  eternal  interests  upon  it,  as  th€ 
sure  and  only  foundation  of  hope  and  safety,  you  have  then 
the  faith  of  God's  elect.  And  in  this  case,  he  that  has  be-- 
stowed  such  grace  upon  you,  will  carry  on  his  own  work 
in  your  soul,  will  give  you  those  several  qualifications  and 
evidences  of  a  gracious  state  which  I  have  above  described, 
and  will  at  last  present  you  faultless  before  his  throne, 
with  exceeding  joy.     That  you  may  have  the  delightful 


96  LEGAL    AND    EVANGELICAL    REPENTANCB. 

experienee  of  such  a  progress  of  grace  in  your  soul,  i» 
the  prayer  of 

Yours,  &c. 


LETTER   IX. 

THE  DIFFERENCE  BETWEEN  A  LEGAL  AND  AN  EVAN- 
GELICAL  REPENTANCE  DISTINCTLY  CONSIDERED, 

SIR, 

You  justly  observe,  "  It  is  of  infinite  concern  that  your 
repentance  towards  God  (as  well  as  your  faith  towards  the 
Lord  Jesus  Christ)  be  sincere;  and  that  you  have  therefore 
f-ause  to  be  solicitous  not  to  be  deceived  with  a  repentance 
which  must  be  repented  of."  And  you  have  therefore  just 
reason  to  desire  "  a  clear  apprehension  of  the  difference 
between  a  legal  and  an  evangelical  repentance."  I  shall 
therefore  endeavor,  according  to  your  desire,  "  to  show  you 
the  difference,  in  as  easy  and  familiar  a  light  as  I  can." 
And  perhaps  it  may  give  a  clearer  view  of  the  case  if  I 
should  show  you  first,  negatively,  wherein  the  distinction 
does  not  consist,  under  a  few  particulars,  before  I  proceed 
to  a  direct  illustration  of  it. 

It  may  then  be  observed,  that  a  deep  distress  of  mind, 
on  account  of  si?ining  against  God,  is  common  both  to  legal 
and  evangelical  repentance.  Even  Judas  could  cry  out 
with  agony  of  soul,  "  I  have  sinned  in  betraying  innocent 
blood;"  as  well  as  the  psalmist  groans  out  his  complaint, 
that  there  was  "  no  rest  in  his  bones  because  of  his  sins." 
A  distressing  sense  of  sin,  in  itself  considered,  is  therefore 
no  evidence  for,  nor  against,  the  truth  and  sincerity  of  re- 
pentance. 

Moreover,  a.fearfvl  apprehension  of  the  divine  displea- 
sure may  be  common  to  both  sorts  of  penitents.  Mere  legal 
convictions  may  make  "  sinners  in  Zion  afraid,  and  fear- 
fulness  surprise  the  hypocrite,"  and  "  destruction  from 
God  may  be  a  terror"  to  a  holy  Job,  in  as  great  reality, 
though  not  with  such  despairing  infidelity,  as  to  a  Cain  or 
Judas;  but  this  can  be  no  distinguishing  mark  of  a  true  or 
false  repentance. 

I  may  add,  dread  of,  and  a  temporary  reformation  from 


L5GAL    AND    EVANGELICAL   REPENTANCE.  97 

outward  and  known  courses  of  sinning,  nniay  likewise  be 
the  consequence  of  both  a  legal  and  evangelical  repent- 
ance. Ahab  humbled  himself,  lay  in  sackcloth,  and  went 
softly;  and  Herod  reformed  many  things,  as  well  as  David 
*'  refrained  his  feet  from  every  evil  way."  Tt  is  impossible 
for  a  sinner  to  give  the  reins  to  his  lusts,  while  under  -the 
severe  lashes  of  an  awakened  conscience;  a  mere  legal 
conviction  must,  while  it  lasts,  procure  an  external  refor- 
mation. Such  a  reformation,  of  itself,  can  therefore  be  no 
evidence  of  a  sincere  repentance,  how  great  soever  it  may 
appear;  and  be  sure  it  can  be  no  evidence  against  it. 

Besides,  men  may  be  put  upon  diligence  and  activity  in 
duty,  by  both  a  legal  and  evangelical  repentance.  An  in- 
sincere repentance  may  bring  men  with  the  hypocritical 
Jews,  to  "  seek  the  Lord  daily;  and  delight  to  know  his 
ways,  as  a  nation  that  did  righteousness.  In  their  afflic- 
tions they  may  seek  him  ea|-Iy."  They  "  may  seek  hiru 
and  return;  and  inquire  early  after  God."  This  may  be 
the  fruit  of  a  legal  repentance;  as  well  as  that  a  true  re- 
pentance may,  and  always  does,  bring  men  "  to  lift  uj^ 
their  hearts  and  their  hands  to  God  in  the  heavens."  This, 
therefore,  can  be  no  distinguishing  criterion  in  the  case 
before  us. 

Once  more,  a  comforting  persuasion  of  having  obtained 
pardoning  mercy  is  common  to  both  kinds  of  penitents. 
God's  ancient  people,  when  most  incorrigible  in  their  im- 
piety, would  "  trust  in  lying  words,  come  and  stand  before 
him  in  the  house  that  was  called  by  his  name,  and  say,  V/e 
are  delivered  to  do  all  these  abominations."  The  Israelites 
in  the  wilderness  concluded,  that  "  God  was  their  rock, 
and  the  most  high  God  their  Redeemer,  when  they  flat- 
tered him  with  their  lips,  and  lied  to  him  with  their 
tongues,  and  their  hearts  were  not  right  with  him."  And  on 
the  other  hand,  the  true  penitent  may  say  with  David,  "  i 
said,  I  will  confess  my  transgressions  unto  the  Lord;  and 
thou  forgavest  me  the  iniquity  of  my  sins."  A  mere  per- 
suasion of  forgiveness  therefore,  how  comfortable  or  joyful 
soever,  does  not  distinguish  the  nature  of  that  repentance 
on  which  such  a  persuasion  is  founded. 

In  short,  it  is  not  the  deepest  sense  of  sin  or  guilt,  nor 
the  most  distressing  sorrow  on  that  account;  it  is  not  the 
fear  of  God's  wrath,  nor  the  greatest  external  reformation 
9* 


98  LEGAL    AND    EVANGELICAL    REPENTANCE. 

of  life;  it  is  not  the  most  diligent  external  attendance  open 
all  known  duty;  nor  the  most  quieting  persuasion  of  having 
made  our  peace  with  God;  nor  all  these  together,  that  will 
denominate  a  man  sincerely  penitent.  For  all  these  may 
he,  and  have  been,  attained  to  by  mere  hypocrites;  and 
often  are  found  with  the  false  as  well  as  the  true  pro- 
fessor. 

Having,  by  w^uy  of  precaution,  given  you  these  remarks, 
I  now  proceed  directly  to  consider  the  important  case  be- 
fore bs.     And, 

1 .  A  legal  repentance  flows  only  from  a  sense  of  danger^ 
and  fear  of  wrath;  but  an  evangelical  repentance  is  a  true 
mourning  for  sin;  and  an  earnest  desire  of  deliverance  from 
it.  When  the  conscience  of  a  sinner  is  alarmed  with  a 
sense  of  his  dreadful  guilt  and  danger,  it  must  necessarily 
remonstrate  against  those  impieties  which  threaten  him 
with  destruction  and  ruin.  Thence  those  frights  and  terrors 
which  we  so  commonly  see  in  awakened  sinners.  Their 
sins  (especially  some  grosser  enormities  of  their  lives) 
stare  them  in  the  face,  with  their  peculiar  aggravations. 
Conscience  draws  up  the  indictment,  and  sets  home  the 
charge  against  them.  The  law  passes  the  sentence,  and  con- 
demns them  without  mercy.  And  what  have  they  now  in 
prospect,  but  a  fearful  looking  for  of  fiery  indignation  to  con- 
sime  them!  Now  with  what  distress  will  they  cry  out,  of  the 
greatness  and  aggravations  of  their  sins?  With  what  amaze- 
ment will  they  expect  the  dreadful  issue  of  a  sinful  course? 
How  ready  are  they  now  to  take  up  resolutions  of  a  more 
watchful  and  holy  life?  Now  they  are  brought  upon  their 
knees  before  God,  to  acknowledge  their  sins,  and  to  cry  for 
mercy;  and  now  conscience,  like  a  flaming  sword,  keeps 
thf^m  from  their  former  course  of  impiety  and  sensual  gra- 
tifications. And  what  is  all  this  repentance,  but  mere  ter- 
ror, and  fear  of  hell?  Let  but  conscience  be  pacified,  and 
their  fear  blown  over,  and  the  dog  will  quickly  return  to  his 
vomit  again,  until  some  new  alarm  revive  the  conviction  of 
their  sin  and  danger,  and  their  former  process  of  repent- 
ance. 7'hus  some  will  sin  and  repent,  and  repent  and  sin, 
all  their  lives,  and  yet  lie  open  to  eternal  repentance  after 
all.  Or  if  the  distress  of  conscience  make  so  deep  an  im- 
pression, and  fix  such  an  abiding  awe  of  particular  sins 
upon  the  mind,  that  there  remains  a  visible  and  continuing 


LEGAL    AND    EVANGELICAL   REPENTANCE.  90 

reformation,  yet  their  lusts  are  but  dammed  up  by  their 
fears;  and  were  but  the  dam  broken  down,  they  would  run 
again  in  their  former  channel  with  renewed  force.  It  is 
true,  the  law  sometimes  proves  a  schoolmaster  to  drive 
sinners  to  Christ,-  and  conviction  of  sin,  and  a  legal  re- 
pentance, is  a  necessary  preparative  to  a  saving  conversion; 
but  this  alone  gives  no  claim  to  the  promise  of  the  gospel. 
The  house  may  be  thus  empty,  swept,  and  garnished,  but 
for  the  reception  of  seven  worse  spirits  than  were  driven  out 
of  it;  and  a  sinner  may  thus  "  escape  the  pollutions  of  the 
world,"  and  yet  have  "  his  latter  end  worse  than  the  be- 
ginning." 

If,  on  the  other  hand,  we  consider  the  character  of  a  sin- 
cere gospel-repentance,  though  such  legal  terrors  may  lead 
to  its  exercise,  they  do  not  belong  to  its  nature;  nor  are 
they  any  part  of  its  description.  Sin,  itself,  becomes  the 
greatest  burden  and  aversion  to  a  truly  penitent  soul.  "  I 
hate,"  says  the  psalmist,  "  every  false  way."  "  O  wretched 
man  that  I  am,"  says  the  apostle,  "  who  shall  deliver  me 
from  the  body  of  this  death!"  Thus  the  penitent  groans, 
being  burdened;  not  for  fear  of  hell,  such  fear  being  no 
part  of  a  true  repentance,  though  it  may  sometimes  ac- 
company a  sincere  and  godly  sorrow  for  sin.  But  this  sor- 
row arises  from  an  affecting,  humbling,  mourning  sense  of 
sin,  from  a  view  of  the  sin  of  nature,  with  the  hardness  of 
the  heart,  and  universal  depravity  of  the  affections  which 
flow  from  it;  and  from  a  view  of  the  numerous  sins  of  prac- 
tice, with  their  special  aggravations.  This  is  the  grief,  this 
the  distress  of  a  repenting  sinner.  It  is  necessary,  from 
the  nature  of  a  true  repentance,  that  it  must  have  respect 
both  to  the  sin  of  nature  and  practice,  though  both  of  these 
are  not  at  all  times  actually  in  the  mind,  and  particularly 
thought  of,  and  mourned  for  by  the  repenting  sinner.  The 
language  of  a  true  repentance  is  such  as  that,  "  I  acknow- 
ledge my  trangressions;  and  my  sin  is  ever  before  me. 
Mine  iniquities  are  gone  over  mine  head,  as  a  heavy  bur- 
den; they  are  too  heavy  for  me.  Deliver  me  from  all  my 
transgressions.  Let  not  my  sins  have  dominion  over  me. 
Innumerable  evils  have  compassed  me  about;  mine  iniqui- 
ties have  taken  hold  upon  me,  so  that  I  am  not  able  to  look 
up:  they  are  more  than  the  hairs  of  mine  head;  therefore 
my  heart  faileth  me.  Be  pleased,  O  Lord,  to  deliver  me: 
O  Lord  make  haste  to  help  me."    As  the  true  penitent 


100  LEGAL    AND    EVANGELICAL    RErENTANCE. 

longs  for  more  and  more  victory  over  his  corruptions,  so  ia 
he  most  watchful,  prayerful,  and  in  earnest  to  mortify  his 
lusts,  and  to  cut  off  all  supplies  of  sin.  He  mourns  for 
all;  he  hates  all  his  lusts;  and  is  willing  to  spare  none;  no 
not  so  much  as  a  right  hand,  or  a  right  eye.  As  there  is 
nothing  so  grievous  to  him  as  sin,  so  there  is  nothing  which 
he  so  earnestly  desires  and  pursues  as  a  nearer  approach  to 
that  blessed  state,  where  "  nothing  can  enter  which  de- 
fileth  or  worketh  abomination." 

Here  you  see  an  apparent  difference  between  being 
struck  with  fear,  restrained  by  terror,  and  driven  from  a 
course  of  sinning  by  the  lashes  of  an  awakened  conscience; 
between  this,  I  say,  and  loathing  ourselves  in  our  own 
sight,  for  all  our  iniquities  and  abominations,  with  a  groan- 
ing after  grace  and  strength  to  conquer  and  mortify  our 
corruptions,  and  be  free  from  the  empire  of  sin.  That  is 
merely  the  fruit  of  self-love  which  prompts  the  soul  to  fly 
from  danger.  This  is  the  exercise  of  a  vital  principle, 
which  separates  the  soul  from  sin,  and  engages  the  whole 
man  in  a  continued  opposition  to  it. 

2.  A  legal  repentance  flows  from  unbelief;  but  an  emin- 
gelical  repentance  is  always  the  fruit  and  consequence  of 
a  saving  ^i^A.  I  have  shown  you  already  that  a  legal  re- 
pentance is  effected  by  fearful  apprehensions  of  hell  and 
damnation.  And  whence  is  this  amazing  and  distracting 
fear  and  terror?  Has  not  the  gospel  provided  a  glorious  re- 
lief  for  such  distresses,  and  opened  a  blessed  door  of  hope 
for  the  greatest  sinners?  Is  not  pardon  and  salvation  freely 
offered  to  all  that  will  accept  a  blessed  Saviour  and  his  sav- 
ing benefits?  Is  not  the  blood  of  Christ  suflScient  to  cleanse 
from  all  sins,  however  circumstanced,  and  however  aggra- 
vated they  may  be?  Why  then  do  they  not  cheerfully  fly 
for  refuge  to  this  hope  set  before  them?  Alas,  they  can  see 
no  safety  in  it!  The  law  of  God  challenges  their  obedience, 
and  condemns  their  disobedience.  Conscience  joins  it, 
both  with  the  precept  and  sentence  of  the  law:  and  thence 
their  only  refuge  is  resolutions,  reformations,  duties,  pen- 
ance,  or  some  such  self-righteous  methods,  to  pacify  God's 
justice,  to  quiet  their  consciences,  and  to  lay  a  foundation 
of  future  hope.  The  defect  of  their  endeavors  and  attain- 
ments  creates  new  terrors.  Their  terrors  excite  new  en- 
deavors. And  thus  they  go  on,  without  "attaining  the 
law  of  righteousness,  because  they  seek  it  not  of  faith, 


lEGAL    AND    EVANCELICAL    REPENTANCE. 


101 


but  as  it  were  by  the  works  of  the  law."  They  may,  it  is 
true,  have  some  respect  to  Christ,  in  this  their  legal  pro- 
gress. They  may  hope,  that  God  will  accept  them  for 
Christ's  sake.  They  may  use  his  name  in  their  prayers 
for  pardon,  while  they  dare  not  depend  upon  the  merits  of 
his  blood,  for  the  remission  of  their  sins  and  a  freedom  from 
condemnation.  And  what  is  all  this,  but  a  secret  hope, 
that  the  redemption  of  Christ  will  add  such  merit  to  their 
frights  and  fears,  reformations  and  duties,  as  to  make  them 
effectual  to  atone  for  their  sins;  and  purchase  the  favor  of 
God?  So  that  all  their  penitential  shows  and  appearance* 
are  nothing  but  the  workings  of  unbelief. 

Let  us  now  take  a  view  of  an  evangelical  repentance; 
and  we  shall  find  the  characters  of  it  directly  repugnant  to 
what  has  been  considered.  This  must  always  be  the  con- 
sequence of  a  saving  faith;  and  can  never  go  before  it. 
The  sinner  must  have  a  realizing  apprehension  of  the  puri- 
ty and  holiness  of  the  divine  nature,  before  he  can  loathe 
and  hate  his  sins,  on  the  account  of  their  contrariety  to 
God.  He  must  have  a  feeling  sense,  that  there  is  par- 
doning mercy  with  God  for  sinners,  before  he  can  with 
courage  and  sincerity  apply  for  forgiveness  to  a  just  and 
holy  God.  He  must  have  a  believing  discovery  of  the 
way  in  which  God  is  accessible  by  sinners,  before  he  can 
*♦  have  a ♦iess  with  boldness  to  the  throne  of  grace.  He 
must  see  and  feel,  that  there  is  safety  in  venturing  a  guilty 
soul  in  the  hands  of  Christ  and  no  where  else,  before  he 
can  look  to  his  blood  for  cleansing  from  guilt;  and  to  his 
grace  and  strength  for  victory  over  his  corruptions."  He 
must  be  united  unto  Christ  "  as  a  branch  to  the  vine,"  be- 
fore  he  can  bring  forth  fruit  meet  fbr  repentance.  Without 
this  he  may  be  driven  into  desponding  fears,  and  legal 
attempts  for  safety;  but  he  cannot  "  fly  for  refuge,  to  lay 
hold  on  the  hope  set  before  him."  The  true  penitent 
therefore  approaches  God's  presence  with  a  deep  impression 
of  his  guilt  and  unworthiness,  and  of  his  just  desert  of  an 
eternal  rejection  from  God.  But  then  he  comes  before  a 
mercy  seat.  Though  he  is  forced  to  acknowledge  that  if 
God  should  mark  iniquity,  he  could  not  stand  before  him; 
he  yet  remembers,  that  "  with  God  there  is  forgiveness 
that  he  may  be  feared;"  and  "  that  with  him  there  is  plen- 
teous redemption."     The  true  penitent  looks  to  the  blood 


102  LEGAL    AND    EVANGELICAL    REPENTANCE. 

of  Christ,  as  what  alone  can  cleanse  away  his  numerous 
and  agg^ravated  sins;  and  from  thence  he  takes  encourage- 
ment, to  mourn  out  the  psalmist's  language  "  Wash  me 
thorougly  from  mine  iniquity;  and  cleanse  me  from  my 
sin.  Purge  me  with  hyssop,  and  I  shall  be  clean;  wash 
me,  and  1  shall  be  whiter  than  the  snow."  This  is  the  pros- 
pect, which  both  encourages  and  invigorates  his  cries  for 
inorcy;  and  embitters  his  sins  to  him;  and  which  makes 
him  loathe  them  all,  and  long  for  deliverance  from  them 
all.  *'  Is  God  infinitely  merciful  and  ready  to  forgive 
(says  the  penitent  soul)  and  have  1  been  so  basely  ungrate- 
ful, as  to  sin  against  such  astonishing  goodness,  to  affront 
and  abuse  such  mercy  and  love!  Is  sin  so  hateful  to  God, 
that  he  has  so  severely  punished  it  in  the  person  of  his  own 
dear  Son,  how  vile,  how  polluted  and  abominable  must  I 
then  appear,  in  the  eyes  of  his  holiness  and  justice,  that 
am  nothing  but  defilement  and  guilt;  from  the  crown  of 
my  head  to  the  soles  of  my  feet,  nothing  but  wounds  and 
bruises,  and  putrifying  sores!  Has  the  blessed  Saviour 
siitfered  his  Father's  wrath  for  my  sins!  Have  they  nailed 
him  to1he  cross;  and  brought  him  under  the  agonies  of  an 
accursed  death;  and  shall  I  be  ever  reconciled  to  my  lusts 
any  more;  and  go  on  to  crucify  the  Son  of  God  afresh! 
Is  there  pardoning  mercy  to  be  bad,  and  shall  I  slight  the 
blood  of  Christ,  set  light  by  the  gracious  offer,  and  perish 
in  sight  of  a  Saviour!  May  I  obtain  strength  from  the  Lord 
Jesus  Christ,  for  victory  and  dominion  over  my  corrup- 
tions; and  shall  I  not  both  resolve  in  his  strength  against 
them,  and  lie  at  his  foot,  that  "  the  law  of  the  spirit  of  life, 
in  Christ  Jesus,  may  make  me  free  from  the  law  of  sin  and 
death!"  Have  I  dishonored  God  so  much  already,  loaded 
my  precious  Saviour  with  so  many  horrible  indignities; 
and  brought  such  a  weight  of  guilt  upon  myself;  and  is  it 
not  now  high  time  to  bid  an  utter  defiance  to  my  most  dar- 
ling lusts,  the  greatest  enemies  to  God  and  my  own  soul?'* 
Such  as  this  is  the  language  of  a  gospel-repentance.  And 
though  there  may  be  a  sincere  repentance  without  full  evi- 
dence of  an  interest  in  Christ,  theie  can  be  none  without 
a  believing  view  of  the  infinite  merit  of  his  blood;  and  the 
safety  of  bringing  a  guilty  soul  to  that  fountain  for  pardon 
and  cleansing,  as  I  will  endeavor  to  show  you  more  particu» 
larly. 


LEGAL   AND    EVANGELICAL    REPENTANCE.  103 

You  cannot  but  see  the  great  distinction,  and  even  con- 
trariety, between  a  guilty  flight  of  soul  from  God,  like 
Adam  aiter  his  fall;  and  an  humbling,  self-condemning  flight 
to  God's  pardoning  mercy,  like  the  j>rodigal,  when  return- 
ing to  his  Father's  house:  Between  legal,  slavish,  self- 
righteous  endeavors  to  atone  for  our  sins,  and  make  our 
peace  with  God;  and  repairing  only  to  the  blood  of  Christ 
for  cleansing  from  all  our  sins:  Between  mourning  for  our 
guilt  and  danger;  and  mourning  for  our  sins,  as  they  are 
against  God,  against  a  preciouss  Saviour,  against  infinite 
mercy  and  love:  And,  in  a  word,  between  attempting  a 
new  life  by  the  strength  of  our  own  resolutions  and  en- 
deavors; and  looking  only  to  the  mercy  of  our  Lord  Jesus 
Christ  for  grace  and  strength,  as  well  as  pardon  and  free- 
dom from  condemnation. 

3.  A  legal  repentance  f^ows  from  an  aversion  to  God 
and  his  holy  law:  but  an  eimngdical  repentance  from  lorn 
to  both.  The  distress,  the  terror  and  amazement,  that 
awakened  sinners  are  under,  arise  from  their  dreadful  ap- 
prehensions of  God,  and  his  terrible  justice.  They  know 
that  they  have  greatly  provoked  him,  and  are  afraid  of  his 
wrath;  and  therefore  want  some  covert,  where  they  may 
hide  themselves  from  his  presence.  They  might  before, 
perhaps,  have  some  pleasing  apprehensions  of  God,  while 
they  considered  him  as  being  all  mercy  without  justice; 
and  while  they  could  hope  for  pardon,  and  yet  live  in  their 
sins.  But  now,  they  have  some  sense  of  his  holiness  and 
justice,  he  appears  an  infinite  enemy,  and  therefore  most 
terrible  to  their  souls.  They  are  consulting,  indeed,  some 
way  to  be  at  peace  with  him;  because  they  are  afraid  the 
controversy  will  issue  in  their  destruction.  They  resolve 
upon  new  obedience,  from  the  same  motives  that  slaves 
obey  their  severe  tyrannical  masters;  while  the  rule  of 
their  obedience  is  directly  contrary  to  the  bent,  bias,  and 
disposition  of  their  souls.  Were  the  penalty  of  the  law 
taken  away,  their  aversion  to  it  would  quickly  appear, 
and  they  would  soon  embrace  their  beloved  lusts,  with  the 
same  pleasure  and  delight  as  formeily.  Tliis  is  frequently 
exemplified  in  those,  who  wear  oft'  their  convictions  and 
reformations  together,  and  notwithstanding  all  their  former 
religious  appearances,  discover  the  alienation  of  their  hearts 
to  God  and  his  laws,  by  their  sinful  and  sensual  lives;  and, 


104  LEGAL    AND    EVANGELICAL   REPENTANCE. 

as  the  apostle  expresseth  it,  shew  themselves  "  enemies  in 
their  minds,  by  their  wicked  works." 

Bat  on  the  contrary,  the  sincere  gospel-penitent,  sees  an 
admirable  beauty  and  excellency  in  a  life  of  holiness;  and 
therefore  groans  after  higher  attainments  in  it.  He  is 
sensible  how  much  he  has  transgressed  the  law  of  God,  how 
very  far  he  is  departed  from  the  purity  and  holiness  of  the 
divine  nature.  This  is  the  burden  of  his  soul.  Hence  it 
is,  that  he  walks  in  heaviness;  and  waters  his  couch  with 
his  tears.  He  mourns,  not  because  the  law  is  so  strict,  or 
the  penalty  so  severe;  for  he  esteems  "  the  law  to  be  holy; 
and  the  commandment  holy,  just,  and  good:"  But  he 
mourns,  that  though  *'  the  law  be  spiritual,"  he  is  "  carnal, 
sold  under  sin."  He  mourns  that  his  nature  is  so  contrary 
to  God,  that  his  practice  is  so  contrary  to  his  will;  and  that 
he  can  make  no  better  progress  in  mortifying  the  deeds  of 
the  flesh,  in  regulating  his  affections,  appetites,  and  pas- 
sions, and  in  living  to  God.  So  that  "  with  the  mind  he 
himself  serves  the  law  of  God,"  though  in  much  imperfec- 
tion; and  though  by  reason  of  his  remaining  carnality,  he 
is  forced  to  acknowledge  and  lament,  that  "  with  the  flesh 
he  serves  the  law  of  sin."  The  true  penitent  is  breathing 
with  the  same  earnestness  after  sanctification,  as  after  free- 
dom from  wrath.  He  does  not  want  to  have  the  law  bend 
to  his  corruptions:  but  to  have  his  heart  and  life  fully  sub- 
jected to  the  law  and  will  of  God.  There  is  nothing  he 
so  much  desires,  besides  an  interest  in  Christ  and  the  favor 
of  God,  as  a  freedom  from  sin,  a  proficiency  in  faith  and 
holiness;  and  a  life  of  communion  and  fellowship  with  God. 
*' Oh,"  says  the  penitent  believer,  "what  a  wicked  heart 
have  I,  that  is  so  estranged  from  the  holy  nature  of  God; 
and  from  his  righteous  law!  What  a  guilty  wretch  have  I 
been,  who  have  walked  so  contrary  to  the  glorious  God, 
have  trampled  upon  his  excellent  perfections,  violated  his 
holy  law,  and  made  so  near  an  approach  even  to  the  nature 
of  the  devil!  O  for  the  cleansing  efficacy  of  the  blood  of 
Christ,  and  the  renewing  influences  of  his  holy  Spirit,  to 
purify  this  sink  of  pollution,  and  to  sanctify  these  depraved 
affections  of  my  soul !  "  Create  in  me  a  clean  heart, 
O  God,  and  renew  a  right  spirit  within  me!"  Let  this  se- 
parating wall  between  God  and  my  soul  be  broken  down! 
Let  me  be  a  partaker  of  the  divine  nature,  and  be  brought 


LEGAL   AND    EVANGELICAL   REPENTANCE.  106 

near  to  God,  whatever  else  be  denied  me!  "  O  that  my 
ways  were  directed,  that  I  might  keep  thy  statutes!  O  let 
me  not  wander  from  thy  commandments;"  but  "  deal  boun- 
tifully with  thy  servant,  that  I  may  live  and  keep  thy  word." 
Such  as  these  are  the  aspirations  of  a  sincere  repentance. 
A  language  which  flows  from  a  true  love  to  God  and  his 
law,  and  an  earnest  desire  of  conformity  to  both. 

But  you  will  inquire,  perhaps,  Is  there  no  difference 
between  repentance  and  love  to  God?  Are  not  these  dif- 
ferent graces  of  the  Spirit;  and  have  they  not  their  differ- 
ent exercises  and  operations?  I  answer,  Yes;  they  are 
truly  different  and  distinct;  but  they  always  have  a  joint 
exercise  in  a  truly  gracious  soul.  As  faith  is  truly  distinct 
from  repentance,  and  yet  every  child  of  God  is  a  penitent 
believer;  so  is  love  likewise  distinct  from  repentance;  and 
yet  neither  of  these  graces  can  exist  without  the  other. 
We  cannot  truly  love  God,  unless  our  sins  are  made  hateful 
to  us  in  repentance.  We  cannot  sincerely  turn  to  God  un- 
til we  value  his  favor,  and  take  pleasure  in  a  conformity  to 
his  will.  As  these  graces,  therefore,  are  joint  productions 
of  the  blessed  Spirit  in  our  regeneration,  so  they  are  joint 
companions  in  the  exercise  of  the  divine  love.  From  this 
reflection  you  may  see  the  reason  why  some  of  the  same 
tilings  necessarily  occur  in  this  discourse  of  repentance 
which  you  met  with  in  my  last  letter,  when  treating  upon 
the  difference  of  a  true  and  false  faith. 

By  these  hints  you  may  plainly  see  the  very  great  differ- 
ence between  a  legal  and  an  evangelical  penitent.  The 
one  looks  upon  God  with  dread,  terror,  and  aversion  of 
soul.  The  other  mourns  his  distance  from  him,  and  longs 
to  be  more  transformed  into  his  image  and  likeness.  The 
one  still  loves  his  sins  in  his  heart,  though  he  mourns  that 
there  is  a  law  to  punish  them.  The  other  hates  all  his  sins 
without  reserve,  and  groans  under  the  burden  of  them,  be- 
cause they  are  contrary  to  God  and  his  holy  law.  The  obe- 
dience of  the  one  is  by  mere  constraint.  The  imperfec- 
tions of  the  other  are  matter  of  continual  grief;  and  he  is 
constantly  longing  and  striving  after  greater  degrees  of 
grace  and  holiness.  The  one  can  find  no  inv.ard  and  abid- 
ing complacency  in  the  service  of  God.  The  other  runs 
the  way  of  his  commandments  with  delight,  and  takes  more 
pleasure  in  obedience  than  in  any  thing  else. 
10 


lOG  LEGAL    AND    EVANGELICAL    REPENTANCE. 

4.  A  legal  repentance  ordinarily  flows  from  discourage' 
Mcnt  and  despondency:  but  an  evangelical  repentance  fioin 
encouraging  /tope.  1  have  already  considered  how  a  legal 
repentance  is  excited  and  maintained  by  terrors  of  consci- 
ence, and  fearful  apprehensions  of  the  wrath  of  God.  Some 
indeed,  by  their  external  reformations,  pacify  tfeeir  consci- 
ences, get  settled  upon  their  lees,  and  cry  peace  to  their 
souls;  and  so  their  repentance  and  discouragements  both 
come  to  an  end.  But  whilst  their  concern  continues,  their 
desponding  fears  are  the  very  life  of  it.  Their  sins,  both 
for  number  and  nature,  appear  dreadful  to  their  affrighted 
consciences,  as  they  frequently  violate  their  purposes  and 
promises  of  new  obedience.  They  are  therefore  afraid  that 
God  will  never  pardon  and  accept  such  rebels  as  they  have 
hQQn;  and  though  they  dare  not  neglect  duty,  they  come 
with  horror  into  the  presence  of  God,  as  to  an  inexorable 
judge;  and  have  nothing  to  keep  their  souls  from  sinking 
into  despair  but  their  good  designs  and  endeavors,  which 
yet  are  too  defective  to  give  them  comfortable  hope.  And 
what  is  all  this  but  a  most  ungrateful  undervaluing  the 
blood  of  Christ,  limiting  the  goodness  and  mercy  of  God, 
and  an  implicit  denying  the  truth  of  the  whole  gospel  of 
God  our  Saviour?  Thus  they  are  flying  from  the  mercy  of 
God,  while  they  pretend  to  fly  to  it.  But  I  need  not  en- 
large on  this  head,  it  being  so  near  of  kin  to  what  was  ob- 
served under  the  last. 

I  proceed  therefore  to  show,  on  the  other  hand,  that 
though  the  true  gos^pel-penitent  may  have  a  deeper  impres- 
sion of  the  greatness  and  atrocious  nature  of  his  sin  and 
guilt  than  even  the  awakened  terrified  legalist  himself,  yet 
he  dares  not  yield  to  any  despairing  thoughts  of  God's 
mercy.  Faith  opens  the  door  of  hope,  and  therefore  the 
door  of  repentance,  as  I  have  observed  before.  True  it 
is,  that  liie  gospel-penitent  may  meet  with  many  discou- 
raging doubts  and  fears:  but  these  are  his  infirmity,  not  his 
repentance.  The  apostle  tells  us,  "  we  are  saved  by  hope.'^ 
This  is  what  gives  life  and  activity  to  every  grace,  and  to 
repentance  in  particular,  as  I  have  had  occasion  to  hint 
before.  And  it  is  yet  needful  to  observe  further,  that 
though  a  fear  and  jealousy  of  our  own  sincerity  may  bo 
consistent  with  a  true  repentance,  and  perhaps  sometimes 
serve  to  further   its  progress;  yet  all  doubts  of  the  faith- 


lEGAL   AND    EVANGELICAL   RErENTANCl.  107 

fulness  of  the  gospel-promises,  of  the  extensiveness  of  the 
divine  mercy,  or  our  exemption  from  the  gospel-offer;  all 
apprehensions  of  our  not  being  elected;  of  our  having  sin- 
ned away  the  day  of  grace;  or  of  our  having  sinned  against 
the  Holy  Ghost:  all  imaginations  that  our  sins  are  so  cir- 
cumstanced as  not  to  admit  of  pardoning  mercy,  or  the 
like;  these  are  directly  destructive  of,  or  inconsistent  with, 
the  actings  of  a  true  repentance.  A  sincere  penitent  looks 
over  the  highest  mountains  which  are  raised  before  him  by 
the  greatness  of  his  sins,  his  own  misgiving  heart,  or  the 
temptations  of  Satan,  into  an  ocean  of  infinite  goodness 
and  mercy.  Thither  he  will  fly;  and  there  he  will  hope, 
let  his  case  appear  ever  so  dark;  and  though  every  thing 
seems  to  make  against  him.  And  the  more  lively  and 
comfortable  his  hope  is,  the  more  he  is  humbled  and  abased 
for  his  sins;  and  the  more  vigorous  are  his  endeavors  after 
a  life  of  new  obedience.  As  repentance  is  a  hatred  of, 
and  separation  from  all  sin  without  reserve,  it  must  cer- 
tainly be  a  flight  from,  and  an  abhorrence  of,  unbelief  and 
despair,  the  greatest  of  all  sins.  And  the  further  the  soul 
fiies  from  these,  the  more  is  it  conformed  to  the  gospel  of 
Christ,  and  the  more  is  it  in  the  way  of  mercy.  It  is  not, 
therefore,  sufficient  for  the  sincere  penitent  to  be  sensible 
that  God  is  infinitely  gracious;  and  that  the  blood  of  Christ 
is  infinitely  meritorious;  and  that  there  is  forgiveness  with 
God  for  the  greatest  sinners,  if  he  still  maintains  some  re- 
serve in  his  mind  with  respect  to  his  own  case.  But  he 
must  be  likewise  persuaded  that  he  either  already  hath,  or 
that  he  may  obtain,  a  personal  interest  in  this  redeeming 
pardoning  mercy,  in  order  to  his  approaching  to  God  as  a 
Father;  and  in  order  to  his  being  in  love  with  the  ways  of 
God,  and  to  his  serving  him  with  cheerfulness  and  delight. 
This  is  not  the  only  necessary  in  order  to  the  first  exercise 
of  a  true  repentance:  but  the  sincere  Christian  will  always 
find,  that,  by  whatever  darkness,  difficulty,  or  temptation, 
he  is  brought  into  a  really  discouraged,  desponding  frames 
he  is  thereby  rendered  so  much  the  more  incapable  of  godly 
sorrow  for  sin,  of  delighting  in  God,  or  of  a  spiritual  per- 
formance of  any  duty  of  religion.  We  may  be  jealous  and 
distrustful  of  ourselves,  but  we  must  not  despond,  and  be 
jealous  of  God,  if  we  would  maintain  the  exercise  of  any 
saving  gmce^     "  I  confess,"  says  the  truly  penitent  soul, 


lOB  LEGAL   AND    EVANGELICAL   REPENTANCE^ 

"  that  my  sins  are  like  the  stars  of  the  firmament,  and  like 
the  sand  on  the  sea-shore,  for  multitude,-  that  they  are  of 
a  scarlet  and  crimson  dye;  and  that  it  is  of  the  infinite  pa- 
tience of  God  that  such  a  guilty  wretch  is  out  of  hell. 
But  yet  as  great,  as  dreadfully  aggravated  as  my  sins  may 
be,  the  merit  of  a  Redeemer's  blood  is  sufficient  to  atone 
for  them  all;  and  infinite  mercy  is  still  greater  than  my 
greatest  sins.  Though  my  '  iniquities  have  abounded,'  God 
has  encouraged  me  to  hope  that  '  his  grace  shall  abound 
much  more'  to  the  returning  sinner.  It  must  be  astonish- 
ing mercy  indeed  if  I  am  saved:  but  such  mercy  is  offered 
in  the  gospel:  and,  blessed  be  God,  1  am  not  excluded 
from  that  gracious  ofler.  Though  1  have  naturally  no  power 
to  comply  with  the  terms  upon  which  pardoning  mercy  is 
set  before  me,  yet  the  gospel  provides  a  remedy  in  that 
case  also;  and  I  am  encouraged  to  trust  in  the  Lord  Jesus 
Christ  for  all  supplies  of  grace.  1  will  therefore  cast  my 
guilty  soul  at  the  footstool  of  a  sovereign  God,  and  rely  on 
infinite  mercy  through  a  Redeemer.  I  will  depend  upon 
the  blood  of  Christ,  which  cleanseth  from  all  sin,  I  will 
constantly  repair  to  his  fulness,  that  from  thence  I  may  re- 
ceive, even  grace  for  grace;  and  in  that  way  I  will  hope 
for  that  blessed  sentence  from  his  gracious  mouth,  '  Thy 
aius,  which  be  many,  are  forgiven  thee.'  O  how  will  mercy 
triumph  over  such  sins  as  mine!  How  great  glory  w\\\  God 
bring  to  the  riches  of  his  infinite  grace  in  the  salvation  of 
such  a  sinner  as  I,  if  ever  I  am  saved!  How  will  heaven 
ring  with  eternal  hallelujahs  on  my  account!  Surely  I  have 
sinned  enough  already.  Let  me  no  more  add  to  the  num- 
ber and  guilt  of  my  sins,  by  distrust  of  God's  mercy,  or  by 
doubting  the  faithfulness  of  his  invitations  and  promises. 
Whether  I  have  already  obtained  a  saving  interest  in  Christ 
or  not,  1  am  resolved  to  hope  in  his  mercy,  and  to  lie  at  his 
feet,  whatever  the  issue  be." 

So  great  is  the  difference  between  a  legal  and  an  evan- 
gelical repentance:  as  great  as  between  desponding  fear 
and  encouraging  hope:  as  between  being  affrighted  by  a 
sight  of  our  sins  into  an  incapacity  to  trust  God,  or  serve 
him  with  delight;  and  being  allured  by  his  infinite  mercy 
to  seek  his  favor,  expect  forgiveness  through  the  blood  of 
his  Son,  and  to  serve  him  with  the  disposition  of  children. 

5.  A  legal  repentance  is  temporary,  wearing  off  with  the 


LEGAL   AND    EVANGELICAL   REPENTANCE.  109 

convictions  of  conscience  which  occasion  it:  but  an  evan- 
gelical  repentance  is  the  daily  exercise  of  the  true  Chris- 
tian.    We  have  too  sad  and  numerous  instances  of  such, 
who  will  for  a  while  appear  under  the  greatest  remorse  lot 
their  sins,  and  yet  quickly  wear  oif  all  their  inipression^^, 
and  return  to  the  same  course  of  impiety  and   sensuality 
which  occasioned  their  distress  and  terror;  and  thereby  de- 
clare to  the  world  that  their  goodness,  like  Ephraim's,  wus 
but  "  a   morning  cloud  and  an  early  dew."     And  besides 
these,  there  seem  to  be  some  who  quiet  their  consciences, 
and  speak  peace  to  their  souls,  from  their  having  been  in 
distress  and  terror  for  their  sins,  from  their  reformation  of 
some  grosser  immoralities,  and   from  a  formal  course  of 
duty.     They  have  repented,  they  think,  and  therefore  con- 
clude themselves  at  peace  v/ith  God,  and  seem  to  have  no 
great  care  or  concern  about  either  their  former  impieties  or 
their  daily  transgressions.     They  conclude  themselves  in 
a  converted  state;  jmd  are  therefore  easy,  careless,  and  se- 
cure.    These  may  think,  and  perhaps  speak,  loftily  of  tfaeir 
experiences;  they  may  be  blown  up  with  joyful  apprehen- 
sions of  their  safe  state,  but  have  no  impressions  of  their 
sins,  no  mourning  after  pardon,  no  groaning  under   the 
burden  of  a  wicked  heart,  imperfect  duties,  and  renewed 
provocations  against  God.     I  fear  we  have  too  many  such 
in  the  present  times,  who  will  go  on  "  flattering  themselves 
in  their  own  eyes,  until  their  iniquities  are  found  hateful." 
I  might  add,  there  are  many  that,  while  under  the  stings  of 
an  awakened  conscience,  will  be  driven  to  ndaintain  a  so- 
lemn watch  over  their  hearts  and  lives,  to  be  afraid  of  every 
sin,  to  be  conscientiously  careful  to  attend  every  known 
duty,  and  to  be  serious  and  earnest  in  the  performance  oT 
it.     Now,  by  this  imaginary  progress  in  religion,  they  gra- 
dually wear  off  their  convictions,  and  get  from  under  the 
terrors  of  the  law;  and  then  their  watchfulness  and  tender- 
ness of  conscience  are  forgot.  They  attend  their  duties  in  a 
careless  manner,  with  a  trifling,  remiss  frame  of  soul,  while 
the  great  concerns  of  an  unseen,  eternal  world,  are  but 
little  in  their  minds;  and  all  their  religion  is  reduced  to  a 
mere  cold  formality.     They  still  maintain  the  form,  but  are 
unconcerned  about  the  power  of  godliness.     In  some  such 
manner,  a  legal  repentance  always  leaves  the  soul  short  of 
9  real,  sanctifying,  saving  change. 
10* 


110  LEGAL    AND    ^AI^GELICAL    REPENTANCE. 

On  the  other  hand,  a  saving  evangelical  repentance  is  a 
lasting  principle  of  humble,  self-abasing,  self-condemning, 
mourning  for,  and  abhorrence  of,  all  the  sins  which  the  pe- 
nitent discovers,  both  in  his  heart  and  life.  The  true  pe- 
nitent does  not  forget  his  past  sins,  and  grow  careless  and 
unconcerned  about  them,  as  soon  as  he  obtains  peace  in  his 
conscience,  and  a  comforting  hope  that  he  is  reconciled  to 
God:  but  the  clearer  evidences  he  obtains  of  the  divine 
favor,  the  more  does  he  loathe,  abhor,  and  condemn  him- 
self for  his  sins;  the  moVe  vile  does  he  appear  in  his  own 
eyes;  and  the  more  aggravated  and  enormous  do  his  past 
sins  represent  themselves  to  him.  A  sense  of  pardoning 
mercy  makes  Paul  appear  to  himself  "  the  chief  of  sin- 
ners," and  speak  of  himself  as  a  pattern  of  hope  to  all 
that  shall  come  after  him.  The  true  penitent  not  only  con- 
tin^^ies  to  abhor  himself  on  account  of  his  past  guilt  and 
defilement,  but  finds  daily  cause  to  renew  his  repentance 
before  God.  He  finds  so  much  deadness,  formality,  and 
hypocrisy  in  his  duties,  so  much  carnality,  worldly-minded- 
ness,  and  unbelief  in  his  heart,  so  much  prevalence  of  his 
sinful  affections,  appetites,  and  passions,  and  so  many  foils 
by  the  sin  that  easily  besets  him,  that  he  cannot  but  "  groan, 
being  burdened,  while  he  is  in  this  tabernacle."  Repent- 
ance, therefore,  is  the  daily  continued  exercise  of  the 
Christian,  indeed,  until  he  puts  ofT  mortality.  He  will  not 
leave  olT  repenting  till  he  leaves  off  sinning,  which  is  not 
attainable  on  this  side  heaven.  "  Have  I  hope,"  says  the 
penitent  soul,  "  that  God  has  pardoned  my  sins?  What  an 
instance  of  pardoning  mercy  is  this!  How  adorable  is  that 
wonderful  grace,  which  has  plucked  such  a  brand  out  of 
the  fire!  And  am  1  still  daily  offending  against  such  mercy 
and  love!  Am  I  still  so  formal,  lifeless,  and  hypocritical! 
Am  I  yet  doing  so  little  for  him,  who  has  done  so  much  for 
me!  Ah,  vile  sinful  heart!  Ah,  base  ingratitude  to  such 
amazing  goodness!  Oh  for  more  victory  over  my  corrup- 
tions; for  more  thankfulness  for  such  mercies;  for  more  spi- 
rituality and  heavenly-mindedness!  How  often  have  I  been 
mourning  my  infirmities;  and  must  I  yet  have  cause  to 
mourn  over  the  same  defects!  How  often  pursuing  and  de- 
signing a  closer  walk  with  God;  but  what  a  poor  progress 
do  I  yet  make,  save  in  desires  and  endeavors!  How  would 
the  iniquities  of  ray  best  duties  separate  between  God  and 


LEGAL   AND    EVANGELICAL   REPENTANCE.  Ill 

my  soal  for  ever,  had  I  not  the  Redeemer's  merit  to  plead! 
What  need  have  I,  every  day,  to  have  this  polluted  soul 
w?ished  in  the  blood  of  Christ,  and  to  repair  to  the  glorious 
advocate  with  the  Father  for  the  benefit  of  his  interces- 
sion? Not  a  step  can  I  take  in  my  spiritual  progress  with- 
out fresh  supplies  from  the  fountain  of  grace  and  strength; 
and  yet  how  often  am  I  provoking  him  to  withdraw  his  in- 
fluences, in  whom  is  all  my  hope  and  confidence!  *0 
wretched  man  that  I  am,  who  shall  deliver  me  from  this 
body  of  death!'"  Thus  the  true  penitent  "  goes  with  his 
face  Zion-ward,  mourning  as  he  goes."  And  thus  in  his 
highest  attainments  of  comfort  and  joy  will  he  find  cause 
to  be  deeply  humbled  before  God;  and  to  wrestle  with  him 
for  renewed  pardon,  and  new  supplies  of  strengthening 
and  quickening  grace. 

The  difference  between  these  two  sorts  of  penitents  is  very 
apparent.  There  is  the  same  difference  as  between  the  run- 
ning of  water  in  the  paths  after  a  shower,  and  the  streams 
flowing  from  a  living  fountain  of  water:  a  legal  repentance 
lasting  no  longer  than  the  terrors  which  occasion  it,  but  an 
evangelical  repentance  being  a  continued  war  with  sin  till 
death  sounds  the  retreat.     Once  more, 

6.  A  legal  repentance  does  at  most  produce  only  a  par- 
tial and  external  reformation;  but  an  evangelical  repent- 
ance is  a  total  change  of  heart  and  life,  and  universal  turn- 
ing from  sin  to  God.  As  some  particular  more  gross  ini- 
quities most  commonly  lead  the  way  to  that  distress  and 
terror  which  is  the  life  of  a  legal  and  insincere  repentance; 
so  a  reformation  of  those  sins  too  frequently  wears  off  the 
impression,  and  gives  peace  and  rest  to  the  troubled  con- 
science, without  any  further  change.  Or,  at  best,  there 
will  be  some  darling  lusts  retained,  some  right  hand  or 
right  eye  spared,  some  sweet  morsel  rolled  under  the 
tongue.  If  the  legal  penitent  be  afraid  of  the  sins  of  com- 
mission, he  may  still  live  in  the  omission  or  the  careless 
performance  of  known  duty.  Or  if  he  be  more  forward  in 
the  duties  of  God's  immediate  worship,  he  may  still  live 
in  the  acts  of  injustice,  strife,  and  uncharitableness  tow^ards 
men.  If  he  shows  some  zeal  and  activity  in  the  service 
of  God,  he  will  yet,  perhaps,  have  his  heart  and  affections 
inordinately  glued  to  the  world,  and  pursue  it  as  the  object 
of  his  chief  desire  and  delight.     If  he  makes  conscience 


112  LEGAL   AND   EVANGELICAL   REPENTANCE. 

of  all  open  actual  sins,  he  yet  little  regards  the  sins  of  hia 
heart,  but  lives  in  envy,  malice,  pride,  carnal-mindednes^ 
unbelief,  or  some  other  such  heart-defiling  sin.  To  finish 
his  character,  whatever  seeming  progress  he  may  make  in 
religion,  his  heart  is  "  not  right  u'ith  God,"  but  is  still 
going  after  his  idols,  still  estranged  from  vital  Christianity, 
and  the  power  of  godliness.  Like  Ephraim,  he  is  "  as  a 
cake  not  turned,"  neither  bread  nor  dough;  or  like  Lao- 
dicea,  "  lukewarm,  neither  hot  nor  cold." 

If  we  proceed  to  view  the  character  of  the  sincere  peni- 
tent, it  is  directly  contrary  to  this.  He  finds  indeed  (as 
has  been  observed)  continued  occasion  to  lament  the  great 
imperfections  of  his  heart  and  life,  and  accordingly  seeks 
renewed  pardon  and  cleansing  in  the  blood  of  Christ.  But 
though  he  has  "  not  already  attained,  nor  is  already  per- 
fect," he  is  yet  "  pressing  towards  perfection."  He  is  yet 
watching,  striving  against  all  his  corruptions;  yet  aiming 
at  and  endeavoring  after  further  conformity  to  God,  in  all 
holy  conversation  and  godliness.  He  is  never  satisfied  with 
a  partial  reformation,  with  external  duty,  or  with  any  thing 
short  of  a  life  of  vital  piety.  He  does  not  renounce  one 
lust,  and  retain  another;  content  himself  with  first  table 
duties,  in  the  neglect  of  the  second;  nor  quiet  himself  in  a 
life  of  mere  formal  godliness;  nor  can  he  rest,  till  he  "  re- 
joices in  the  testimony  of  his  conscience,  that  in  simplicity 
and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  he  has  his  conversation  in  the  world."  All 
the  actings  cf  his  mind,  as  well  as  his  external  conduct, 
fall  under  his  strictest  cognizance  and  inspection,  and  he 
is  awfully  careful  to  approve  himself  to  him,  who  "  knows 
his  thoughts  afar  off."  His  reformation  extends  not  only 
to  the  devotions  of  the  church,  but  of  his  family  and  his 
closet;  not  only  to  his  conversation,  but  to  his  thoughts 
and  affections;  not  only  to  the  worship  of  God,  but  to  the 
duties  of  every  relation  he  sustains  among  men;  and  in  a 
word,  his  repentance  produces  heavenly-mindedness,  hu- 
mility, meekness,  charity,  patience,  forgiving  of  injuries, 
self-denial;  and  is  accompanied  with  all  other  fruits  and 
graces  of  the  blessed  Spirit.  "  It  is  the  desire  of  my  soul," 
says  the  sincere  penitent,  "  to  keep  the  way  of  the  Lord, 
and  not  wickedly  to  depart  from  my  God.  I  would  refrain 
my  feet  from  every  evil  way,  and  walk  within  my  house 


LEGAL   AND    EVANGELICAL   REPENTANCE.  113 

with  a  perfect  heart.  I  know  I  have  to  do  with  a  God  who 
trieth  the  heart,  and  hath  pleasure  in  uprightness;  1  would 
therefore  set  the  Lord  always  before  me,  and  serve  hira 
with  a  perfect  heart  and  with  a  willing  mind.  I  know  that 
my  heart  is  deceitful  above  all  things,  and  desperately 
wicked.  I  know  that  mine  iniquities  are  ascended  over 
mine  head,  for  which  I  am  bowed  down  greatly,  and  go 
mourning  all  the  day  long.  But  my  desire  is  before  the 
Lord,  and  my  groaning  is  not  hid  from  him.  I  can  truly 
say,  that  I  even  hate  vain  thoughts;  but  God's  law  do  I 
love.  O  that  God  would  give  me  understanding,  that  I 
may  keep  his  law,  and  observe  it  with  my  whole  heart! 
I  would  be  for  God  without  any  reserve;  for  I  esteem  his 
precepts  concerning  all  things  to  be  right,  and  I  have  in- 
clined  my  heart  to  keep  his  statutes  always,  even  unlo 
the  end." 

To  conclude:  Herein  lies  the  great  difference  between  a 
legal  and  an  evangelical  repentance:  the  one  is  an  external 
reformation  only,  destitute  of  all  the  graces  of  the  blessed 
Spirit.  The  other  is  an  internal  change,  a  change  of  the 
heart,  of  the  will  and  affections,  as  well  as  of  the  outward 
conversation;  a  change  which  is  accompanied  with  all  the 
fruits  and  graces  of  the  Spirit  of  God.  The  one  aims  at 
just  so  much  religion  as  will  keep  the  mind  easy,  and  calm 
the  ruffles  of  an  awakened  conscience.  The  other  aims  at 
a  holy,  humble,  watchful,  and  spiritual  walk  with  God, 
and  rests  in  no  degree  of  attainments  whatsoever. 

Thus,  sir,  I  have  given  you  a  general  view  of  the  differ- 
ence between  a  legal  and  an  evangelical  repentance.  You 
have  not  demanded  this  of  me  out  of  mere  curiosity,  or  as 
a  matter  of  speculation  only;  but  in  order  to  the  exercise 
and  practice  of  a  "  repentance  unto  life,  not  to  be  repent- 
ed of." 

You  should  therefore  remember  who  is  exalted  at  God's 
right  hand,  to  give  repentance,  as  well  as  forgiveness  of 
sins.  Remember  that  you  must  depend  only  upon  the 
grace  of  the  Lord  Jesus  Christ,  and  must  accordingly  lie 
at  his  footstool,  to  have  this  great  and  important  change 
wrought  in  your  heart.  And  therefore,  since  you  depend 
upon  the  mere  sovereign  grace  of  God  in  Christ,  for  the 
renewing  influences  of  his  Holy  Spirit,  you  should  be  the 
more  importunate  in  your  cries  to  him,  in  the  language  of 


114  LEGAL    AND    EVANGELICAL   REPENTANCE. 

Ephraim,  "  turn  thou  me,  and  I  shall  be  turned;  for  thou 
art  the  Lord  my  God." 

You  should  endeavor  to  review  your  past  sins,  and  as 
particularly  as  you  can,  acknowledge  them  before  God, 
with  all  their  heinous  circumstances  and  peculiar  aggrava- 
tions; and  you  should  with  peculiar  ardor  of  soul  wrestle 
with  him,  for  pardon  and  cleansing  in  the  blood  of  Christ. 

You  should  endeavor  to  see  and  be  affected  with  the  sin 
of  your  nature,  as  well  as  of  your  practice;  of  your  heart 
as  well  as  of  your  life;  and,  with  constant  fervency,  cry  to 
God  for  a  new  heart  and  a  right  spirit,  for  victory  over 
your  corruptions,  and  for  grace  to  approve  yourself  to  God 
in  a  life  of  new  obedience,  as  well  as  for  pardon  and  re- 
conciliation to  him. 

You  should  be  daily  calling  yourself  to  an  account  for 
your  daily  sins  and  imperfections;  and  daily  confessing  and 
lamenting  them  before  God,  that  you  may  never  have  so 
much  as  the  sins  of  one  day  unrepented  of. 

7'hough  it  be  impossible  that  you  can  be  sufficiently 
humbled  before  God,  under  an  abasing  sense  of  your  great 
sinfulness,  unworthiness,  and  ingratitude  to  him;  yet  re- 
member that  "  faithful  saying,  which  is  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  to  save  sinners."  Do 
not  dishonor  the  infinite  merit  of  the  Redeemer's  blood,  by 
being  afraid  to  trust  it  for  pardon  and  sanctification.  Do 
not  dishonor  the  infinite  compassion  of  the  divine  nature, 
by  calling  in  question  his  being  as  ready  to  grant,  as  you 
heartily  to  seek,  the  pardon  and  forgiveness  of  all  your 
sins,  how  many  and  great  soever  they  may  be.  Be  there- 
fore humbled,  but  not  discouraged.  While  you  lament 
your  sin  and  imperfection,  adore  the  infinite  riches  of  that 
grace  and  love,  which  has  "  opened  a  fountain  for  sin  and 
uncleanness." 

And,  to  sum  up  the  whole  in  a  word,  you  must  remem- 
ber,  that  it  is  the  essence  of  a  true  repentance  to  "  turn  to 
God;"  and,  therefore,  if  you  would  evidence  the  sincerity 
of  your  repentance,  you  must  give  up  yourself  to  God. 
You  must  choose  him  for  your  God  and  portion.  You  must 
watch  at  his  gates,  and  wait  at  the  posts  of  his  doors.  You 
must  make  a  business  of  religion;  and  in  a  life  of  most 
active  and  earnest  diligence,  expect  acceptance  through 
the  merits  of  Christ;  and  continued  supplies  of  grace  and 


CHARACTER    OF    A    TRUE    CONVERT.  115 

Strength  from  his  fulness,  to  "  bring  forth  fruits  meet  for 
repentance." 

That  the  Lord  would  carry  on  his  own  work  in  your  soul, 
and  lead  you  from  grace  to  grace,  and  from  strength  to 
strength,  till  you  arrive  where  your  faith  will  be  turned 
into  vision,  and  your  repentance  into  eternal  praises,  is 
the  prayer  of. 

Yours,  (Sec. 


LETTER    X. 

THE  SEVENTH  CHAPTER  TO  THE  ROMANS  PROVED 
TO  CONTAIN  THE  DESCRIPTION  AND  CHARACTER 
OF   A   CONVERTED    STATE. 

SIR, 

I  CANNOT  but  take  comfort,  from  your  melancholy  com- 
plaint of  the  corruptions  you  are  struggling  with,  and  your 
sense  of  the  vileness  and  sinfulness  of  your  heart,  which 
makes  you  "  groan  being  burdened;"  because  you  therein 
breathe  the  language  of  "  a  broken  and  a  contrite  spirit," 
and  give  me  hopes  that  you  are  oflering  to  God,  "  the  sa- 
crifice  which  he  will  not  despise."  "  You  took  comfort," 
you  tell  me,  *'  from  the  seventh  chapter  to  the  Romans, 
finding  there  the  like  complaints  with  yours,  in  so  eminent 
and  exalted  a  Christian  as  the  apostle  Paul  himself;  but 
this  prop  is  knocked  from  under  you,  by  conversation 
with  some  persons  of  a  superior  reputation  for  religion, 
who  assure  you,  that  St.  Paul  is  there  giving  the  character 
of  an  unconverted  person,  under  a  conflict  between  his 
corruptions  and  the  alarms  of  an  awakened  conscience; 
and  that  all  those  places  of  Scripture  are  to  be  interpreted 
in  the  same  manner,  which  represent  the  like  conflict  in 
the  soul."     Upon  which  you  desire  my  sentiments. 

What  strange  eiforts  are  of  late  made  against  evangelical^ 
mial,  and  experimeiital  piety!  How  inconsistent  are  tire 
methods  used  by  those  who  are  so  earnestly  laboring  in  this 
undertaking!  Is  it  not  enough  to  put  mankind  in  a  state 
of  dangerous  security,  by  flattering  them  with  a  prospect 
of  safety,  without  any  experience  of  a  work  of  grace  in 
their  hearts,   but  they  must  also  torment  and  disquiet  the. 


116        CHARACTER  OF  A  TRUE  CONVERT. 

minds  of  those  who  have  been  favored  with  those  blessed  ex- 
periences, by  persuading  them  that  remaining  disallowed 
corruptions  and  imperfections  are  inconsistent  with  a  state 
of  grace,  and  with  the  favor  of  God?  What  do  these  men 
mean?  Have  they  no  feeling  perception,  no  affecting 
sense,  of  the  imperfections  of  their  hearts  and  lives?  Or  do 
they  make  it  their  practice,  and  esteem  it  their  duty,  to 
give  their  corruptions  a  quiet  residence  in  tbeir  hearts, 
and  to  maintain  no  conflict  or  struggle  w^ith  them? 

But  it  is  my  business  to  answer  your  demands,  and  to 
endeavor  to  convince  you,  that  the  apostle,  in  the  seventh 
chapter  to  the  Romans,  is  describing  the  confict  which 
every  true  Christian  experiences,  while  he  walks  with 
God,  and  lives  near  to  him. 

In  order  to  a  fair  and  clear  decision,  it  will  be  proper  to 
take  some  (very  brief)  notice  of  the  general  scope  and  de- 
sign of  this  epistle,  in  the  first  seven  chapters.  This 
seems  to  be  summarily  proposed  in  the  first  chapter,  verse 
17.  "  Therein  is  the  righteousness  of  God  revealed  from 
faith  to  faith,  as  it  is  written,  The  just  shall  live  by  faith." 
That  is,  we  are  justified  before  God,  only  by  the  righte- 
ousness of  Christ  received  by  faith.  We  continue  in  a 
justified  state,  by  the  renewed  exercise  of  faith;  and  the 
whole  life  of  a  justified  person  is  a  life  oi faith  in  the  Son 
of  God,  as  well  as  his  whole  hope  of  eternal  life  is  through 
faith  in  Christ.  This  doctrine  is  proved,  by  a  represent- 
ation of  the  atrocious  impiety  and  wickedness  of  the 
whole  Gentile  world;  that  even  they  who  make  the  highest 
pretences  to  innocence,  and  who  judge  and  ceftsure  others 
for  such  horrid  impieties,  as  are  commonly  practised 
among  them,  are  all  inexcusable  and  self-condemned,  on  ac- 
count of  the  wickedness  perpetrated  and  indulged  by  them- 
selves; being  all  of  them  such  violator*  of  the  law  and  light 
of  nature,  as  will  leave  them  "  without  excuse  in  the  day 
when  God  shall  judge  the  secrets  of  men  by  Jesus  Christ." 
This  is  plainly  the  apostle's  argument,  from  the  18th  verse 
of  the  first,  to  the  17th  verse  of  the  second  chapter.  Whence 
it  follows,  that  the  Gentile  world  cannot  possibly  have  any 
claim  io  justification  by  their  own  personal  obedience,  nor 
any  other  way  but  by  "  the  righteousness  of  Christ"  re- 
ceived by  faith. 

The  apostle  next  proceeds  to  show,  that  the  Jew  hath 


CHARACTER    OF    A   TRUE   CONVERT.  117 

no  better  plea  to  make  for  his  acceptance  with  God,  on  ac- 
count of  his  own  personal  righteousnessj  than  the  Gentile, 
though  "  he  rests  in  the  law,  and  makes  his  boast  of  God,' 
knows  his  will,  and  approves  the  things  that  are  most  ex- 
cellent." For  he  also,  in  his  natural  attainments,  "  breaks 
the  law,  dishonois"  God,  and,  at  the  best,  performs  but  an 
external  obedience,  and  reaches  not  to  the  spirituality 
which  the  law  requires.  The  Jew  has  indeed  "  much 
every  way  the  advantage,"  in  point  of  external  privilcire: 
but  in  point  of  justifying  righteousness,  he  cannot  be  said 
to  be  better  than  the  Gentile;  "  no,  in  no  wise!"  This  l^ 
the  argument  from  the  16th  verse  of  the  second  to  the  9th 
verse  of  the  third  chapter.  In  which  verse,  and  those  fol- 
lowing, the  apostle  sums  up  the  argument  in  these  remark- 
able words,  which  fully  justify  my  interpretation  of  bis 
scope  and  design:  "  For  we  have  before  proved,  both  Jew:- 
and  Gentiles,  that  they  are  all  under  sin.  As  it  is  written, 
there  is  none  righteous;  no,  not  one,"  &c.  "  That  everv 
mouth  may  be  stopped,  and  all  the  world  may  becom't 
guilty  before  God."  PVom  these  premises  he  draws  this 
conclusion  in  the  20th  verse  of  the  third  chapter,  &c. 
*'  Therefore  by  the  deeds  of  the  law  shall  no  flesh  living 
be  justified  in  his  sight.  For  by  the  law  is  the  knowledge 
of  sin.  But  now  the  righteousness  of  God,  without  the 
law,  is  manifested,  being  witnessed  by  the  law  and  the 
prophets;  even  the  righteousness  of  God,  which  is  by  faith 
of  Jesus  Christ,  unto  all  and  upon  all  them  that  believe: 
for  there  is  no  difference.  Being  justified  freely  by  his 
grace,  through  the  redemption  that  is  in  Christ  Jesus. 
Therefore  we  conclude,  that  a  man  is  justified  by  faith, 
without  the  deeds  of  the  law."  Which  was  the  point  to 
be  proved. 

But  here  may  arise  a  question:  what  law  is  it  that  the 
apostle  excludes  from  having  any  hand  in  out  justiji cation? 
To  which  it  is  answered:  all  the  law  that  was  obligatory 
both  upon  Jews  and  Gentiles.  For  they  were  both  obnoxi- 
ous to  wrath,  by  their  violation  of  the  respective  laws  they 
were  under;  had  "  all  sinned,  and  come  short  of  the  glory 
of  God."  And  God  deals  with  them  all  alike.  He  will 
justify  them  all  by  \he\ifaithm  Jesus  Christ,  and  no  other- 
wise;  and  thereby  show,  that  "  he  is  not  the  God  of  the 
Jews  only,  but  of  the  Gentiles  also." 

Having  thus  concluded  his  first  argument,  and  prove^l 
11  r  , 


143  CHARACTER    OF    A    TRUE    CO?fVERT. 

from  the  guilt  and  impotence  both  of  Jew  and  Gentilcj 
that  no  man  can  be  justified  by  the  law  of  nature,  by  the 
law  which  was  given  to  the  Jews,  nor  any  other  way,  but 
by  "  the  righteousness  of  God,  which  is  by  faith  of  Jesus 
Christ."  The  apostle  proceeds  to  prove  the  same  thing 
from  Abraham's  "  faith  being  imputed  to  him  for  righte- 
ousness;" and  from  David's  "  describing  the  blessedness  of 
the  man  to  whom  God  imputeth  righteousness  without 
works,"  throughout  the  fourth  chapter. 

He  then  begins  the  ffth  chapter,  by  describing  the  glo» 
r'lou^  privileges  of  those  who  are  thus  "  justified  by  faith;" 
and  ends  it  by  showing  in  what  manner  we  partake  of  the 
righteousness  of  Christ  for  our  justification;  that  it  is  in  the 
same  manner  as  we  are  partakers  of  the  sin  and  guilt  of 
Adam,  to  our  condemnation.  As  Adam's  sin  was  imputed 
to  all  whom  he  represented,  unto  their  condemnation,  so 
the  righteousness  of  Christ  is  imputed  to  all  whom  he  re- 
presented, and  who  believe  in  him,  "  unto  justification  of 
life.  As  by  one  man's  disobedience  many  were  made  sin» 
ners:  so  by  the  obedience  of  one,  many  shall  be  made 
righteous." 

After  a  soiemn  caution  unto  all,  not  to  turn  the  grace  of 
God  into  wantonness,  and  ?iot  to  "  continue  in  sin,  that 
g!!'ace  may  abound;"  and  after  enforcing  this  caution,  from 
the  obligation  v/e  are  under  by  our  baptism,  "  to  die  unto 
sin,"  and  *'  walk  in  newness  of  life,  as  Christ  died  for  us, 
and  rose  agam  lYom  the  dead,"  (as  in  the  first  part  of  the 
sixth  chapter,)  the  apostle  goes  on  to  show  (in  the  latter 
part  of  that  chapter)  what  was  the  privileged  happy  state 
of  these  Romans,  to  whom  he  wrote:  that  "  sin  had  not 
dominion  over  them;  for  they  were  not  under  the  law,  but 
under  grace;"  that  they  were  "  made  free  from  sin,  and 
were  become  the  servants  of  righteousness:"  And  then 
throughout  the  whole  seventh  chapter,  and  the  beginning  of 
the  £7 gkth,  he  illustrates  this  matter;  and  shows  in  what 
respect  they  are  "  not  under  the  law;"  and  how,  or  in  what 
respects,  they  are  made  "  free  from  sin." 

This,  sir,  appears  plainly  to  be  the  scope  and  connex- 
ion of  the  first  seven  chapters  of  the  Epistle  to  the  Ro- 
mans; as  may  be  easily  observed  by  any  one  that  will  im- 
partially look  into  the  case,  without  prejudice  in  favor  of  a 
party;  or  a  pFe-conceived  opinion,  which  he  is  resolved  to 
maintain^ 


CHARACTER   OP   A   TRUE   CONVERT.  119 

And  thus  I  am  come  to  a  more  particular  considoianon 

of  this  secentk  chapter;  which,  as  was  observed,  is  desj^nied 
to  clear  up  these  two  things:  how  we  are  made  "  free  from 
the  law;"  and,  how  we  are  made  "  free  from  sin,  aad  be- 
come the  servants  of  righteousness." 

The^rs^  thing  considered  by  tlie  apostle  in  this  chapter 
i«,  in  what  respects  these  believing  Romans  were  "  -inder 
grace,  and  not  under  the  law."  But  previous  to  a  direct 
attendance  to  this,  it  will  be  necessary  to  remove  a  stum- 
bling-block out  of  the  way,  by  considering  again,  what  law 
it  is  that  the  apostle  refers  to,  when  he  declares  th?jse  Ro- 
mans "  not  to  be  under  the  law,  but  under  grace;"  to  be 
*'  dead  to  the  law;"  and  be  *'  delivered  from  the  law,  thrat 
being  dead  wherein  they  were  held."  Does  he  herein 
speak  of  the  ceremonial  law,  or  of  the  inoral  law;  or  of 
both? 

To  this  I  answer:  the  apostle  here  speaks  of  the  law  m 
the  same  sense,  and  uses  the  word  in  the  same  extent  of 
signification,  as  in  the  foregoing  parts  of  this  epistle.  It 
is  the  scope  and  design  of  this  epistle  (as  I  have  shown  yon) 
to  prove  that  both  Jew  and  Gentile  must  be  justified  only 
by  the  righteousness  of  Christ,  received  by  faith,  and  not 
by  their  ow'n  observance  of  any  lato  which  they  are  under. 
The  lmL\  therefore,  in  question,  is  that  "  law  which  the 
Gentiles  have  written  in  their  hearts;"  and  that  ♦'  law 
which  the  Jews  rest  in,  boasting  ihcmse'ives  of  Oiyt\.,'^ 
chap.  2:14,15.17.  It  is  that  law,  by  the  violation  Vv'hereof 
*'  both  Jews  and  Gentiles  are  all  under  sin;"  and  against 
which  "  all  have  sinned,  and  come  short  of  the  gjory  of 
God,"  chap.  3:9.23.  It  is  that  "  law,  without  which  there 
could  be  no  transgression,"  chap.  4:15.  And  in  a  woifl, 
that  "  law  by  which  every  mouth  may  be  stopped,  and  all 
the  world  become  guilty  before  God,"  chap,  3:19.  The 
la\o,  therefore,  here  must  be  taken  in  the  largest  extent  of 
the  word,  including  the  whole  will  of  God,  any  manner  of 
way  manifested,  to  any  and  every  part  of  mankind,  whe- 
ther Jew  or  Gentile;  though  it  is  evident  that  the  apostle 
hath  in  this  seventh  chapter  a  special  reference  to  the  moral 
law.     This  appears, 

1.  Because  the  laic  here  referred  to  is  what  these  be- 
lieving Romans  had  been  married  to,  and  been  held  by,  as 
appears  in  the  4th  and  6th  verses.  Now  these  Romans,  to 
whom  the  apostle  wrote,  were  most  o[  them  (if  not  alj  of 


120  CHARACTER    OP    A    TRUE    CONVERT. 

them)  Gentiles,  as  he  expressly  declares,  chap.  1:1 3r  and 
chap.  11:13.  and  were  therefore  iiever  married  to  the  Le- 
vjtical  or  ceremonial  law;  never  held  by  it;  and  conse- 
quently never  delivered  from  it.  It  was  the  moral  law 
only  to  which  they  had  been  married;  and  from  that  only 
they  were  therefore  made  free;  and  that,  consequently, 
mast  be  what  the  apostle  especially  refers  to  in  this  chapter. 

2.  Because  the  apostle,  in  exemplification  of  his  mean- 
ifig,  instances  in  the  moral  law,  and  no  other;  the  law  by 
which  concupiscence  is  known,  and  which  forbids  covet- 
ing, verse  7th.  The  law  which  is  spiritual,  verse  14thr 
Whereas  the  ceremonial  law,  considered  in  itself,  was  not 
s-piritual,  but  made  up  of  carnal  ordinances,  Heb.  9:10^ 
It  is  the  law  in  which  the  apostle  delighted,  after  the  in- 
'iiardman,  verse  22d.  But  he  was  so  far  from  taking  de- 
li jj-ht  in  the  ceremonial  law,  that  he  strongly  and  patheti- 
cally exclaims  against  the  observation  of  it  now  that  Christ 
18  come,  and  represents  the  ordinances  of  this  law  to  be 
now  become  beggarly  elements,  Gal.  4:9.  and  forward. 

In  fine,  he  instances  in  that  law  of  God,  which  he  him- 
self served  with  his  mind,  verse  25th.  But  his  heart  was 
BOt  so  set  upon  the  observation  of  the  ceremonial  laiv,  as 
to  *•'  desire  again  to  be  brought  into  bondage  to  it."  From 
all  which  it  is  evident,  if  demonstration  may  be  taken  for 
evidence,  that  it  is  the  moral  law  which  is  principally  de- 
s:j^,'i*'d  by  the  apostle  in  this  chapter  and  context,  when  he 
tells  us,  that  no  man  can  be  justified  by  the  law,-  and  that 
believers  are  made  free  from  the  law,  by  their  interest  in 
(Christ. 

I  am  now  prepared  to  consider  in  what  respects  the  apos- 
tle here  represents  believers  to  be  "  freed  from  the  law, 
or  to  be  not  under  the  law."  And  to  set  this  matter  in  the 
clearest  light,  it  will  be  proper  to  consider  it, 

1.  Negatively:  Shewing  in  what  sense  they  are  not  here 
represented  as  he'mg  freed  from  the  law.  Particularly  then. 

They  are  not  represented  to  be  freed  fiom  the  law,  as  it 
is  a  rule  of  moral  conduct.  No!  "  The  law  is  holy;  and 
the  commandment  holy,  and  just,  and  good,"  verse  12th» 
Believers  "  consent  to  the  law,  that  it  is  good,"  veise 
16th.  And  "  with  their  mind  they  serve  the  law  of  God," 
verse  25th. 

They  are  not  freed  from  endeavors  after,  and  delight  in 
obedience  to  the  law  of  God.     "  To  will  is  present  with 


CHARACTER    OT   A   TRUE    CONVERT.  121. 

them,"  even  beyond  their  capacity  of  performance,  verse 
18th.  *'  They  would  do  good,"  even  when  "  evil  is  pre- 
sent with  ihcm;"  and  "  they  delight  in  the  law  oi  God, 
after  the  inward  man,"  verse  21st  and  22d. 

I  add,  they  are  not  freed  from  being  grieved  and  bur- 
denedi  on  the  account  of  the  imperfection  of  their  obedi- 
ence to  the  law  of  God;  but  must,  on  that  account,  *'  groan, 
being  burdened,  while  they  are  here  in  this  tabernacle;" 
and  must  cry  out  with  the  apostle,  "  O  wretched  man  that 
I  am,  who  shall  deliver  me  from  the  body  of  this  de^th!" 
verse  24th.     And  now  let  us  attend, 

2.  To  the  arj^rmative  description  here  given  of  tlie  he- 
lieveY^s  freedom  from  the  law  of  God. 

They  are  here  represented  as  freed  from  their  ma-'nage 
relation  to  the  laiv;  or  from  the  obligation  of  it,  as  a  cove- 
nant of  life.  Whil6  in  their  carnal  and  unregenerate  state, 
they  were  under  the  strictest  bonds  of  subjection  lo  the 
law  of  nature,  or  the  moral  law.  It  rigorously  exacted  per- 
fect obedience  of  them,  as  the  only  condition  of  their  ac- 
ceptance with  God:  and  continuing  in  that  state,  they  could 
have  no  righteousness  at  all  to  plead,  but  their  own  con- 
formity to  the  whole  demands  of  law;  and  they  must  obtain 
eternal  life  by  perfect  obedience,  or  not  at  all.  But  now 
that  marriage-covenant  is  dissolved,  by  their  faith  in  Christ. 
They  "  are  become  dead  to  the  law,  by  the  body  of  Chiist, 
that  they  should  be  married  to  another,  even  to  him  who 
is  raised  from  the  dead."  They  "  are  delivered  from  the 
law,  that  being  dead  in  which  thof  were  held,"  verses  4th 
and  6th.  They  have  therefore  another  righteousness  to 
plead,  without  a  perfect  personal  conformity  to  the  law; 
and  their  hope  of  salvation  is  held  by  another  tenure,  built 
upon  another  foundation,  an  espousal  to  Christ,  the  one 
only  husband^  that  is  able  to  pay  their  debts  to  offended 
justice,  and  save  them  to  the  uttermost.  They  may  now 
"  serve  God  in  newness  of  spirit,"  from  a  new  principle, 
from  new  motives,  with  new  affections,  with  new  hopes; 
and  not  in  the  "  oldness  of  the  letter,*"  verse  6th.  Not 
from  any  expectation,  that  "  by  doing  these  things"  they 
should  "  live  in  them;"  nor  under  the  terror  of  the  dread- 
ful curses  pronounced  against  "  every  one  who  continues 
not  in  all  things,  written  in  the  book  of  the  law,  to  do 
them."  This  is  evidently  the  del^gfi  of  the  first  six  verses 
of  this  chapter. 

11   * 


122         CHARACTER  OF  A  TRUE  CONVERT* 

Moreover,  they  nre  freed  from  that  "  spirit  of  bondage^ 
which  they  were  once  under,  when  their  guilt,  danger,  and 
migery,  were  brought  to  their  view  by  the  linv.  This  the 
apostle  exemplifies,  by  representing  his  own  v'^tate  when 
'dfider  a  law- work,  "  For  T  was  alive  without  the  law  once; 
but  when  the  commandment  came,  sin  revived,  and  1  died; 
and  the  commandment,  which  was  ordained  to  life,  I  found 
to  be  unto  death,"  verses  9th  and  10th.  That  is,  I  thought 
myself  o?ice  alive,  was  in  a  state  of  safety,  and  without  the 
curse,  in  my  own  apprehension,  while  ignorant  or  thought- 
less of  the  spirituality,  extent,  and  terror,  of  the  law  of 
God:  but  when  the  commandment  came  home  to  my  con- 
science,  and  I  found  what  my  state  truly  was,  sin  revived^ 
rose  up  against  me  in  its  condemning  power,  or  appeared 
to  me  in  its  own  nature  and  aggravations,  exceeding  sinful; 
for  "  by  the  law  is  the  knowledge  of  sin:"  and  so  I  found 
myself  to  be  a  guilty  creature,  a  dead  man,  indeed  vnder 
the  law^  under  its  curse  and  damning  sentence;  and  dead 
to  self-flattering  hope,  and  confidence  in  the  fiesh.  Now 
this  is  the  very  case  of  all  awakened  sinners,  when  the  law 
comes  near  to  conscience,  lays  the  weight  of  their  guilt 
upon  them,  and  sets  their  danger  of  everlasting  punish- 
ment before  them.  But  now  these  believing  Romans  were 
delivered  from  this  bondage  to  the  law:  there  being  "  no 
condemnation  to  them  which  are  in  Christ  Jesus;"  and 
'•  that  being  dead,  wherein  they  were  held." 

1  may  add  to  this,  that  they  were  a\so  freed,  from  the  ?>- 
ritating  power  of  the  law.  When  an  awakened  sinner  first 
obtains  a  sensible  view  of  the  strictness,  purity,  and  spi- 
rituality  of  the  law,  so  of  the  vast  number  and  dreadful 
aggravations  of  hissi/js,  with  the  amazing  wrath  that  hangs 
over  his  head,  this  fills  his  soul  not  only  with  horror  and 
amazement,  but  with  an  impatient,  disquieting  anxiety, 
which  unhinges  his  mind  for  duty,  inflames  his  corruptions, 
and  gives  them  the  advantage  against  all  his  good  purposes, 
resolves,  and  endeavors.  So  that  the  law,  inhibiting  sin, 
without  giving  power  to  avoid  it,  does  but  make  the  sin- 
ner's lusts  (like  a  torrent  dammed  up)  to  swell  the  more, 
and  to  run  with  greater  force  when  they  get  vent;  and  "  sin, 
taking  occasion  by  the  commandment,  works  in  the  soul 
all  manner  of  concupiscence,  deceives  the  sinner,  and  slays 
him,"  as  it  is  expressed  verse  8th  and  11th.  But  these 
believing  Romans  were  delivered  from  the  law  in  this 


CHARACTER  OF  A  TRUE  CONVERT.         12S 

respect  also.  Havingf  a  discovery  of  the  glorious  way  of 
salvation  by  Christ,  and  the  safety  of  depending  upon  his 
righteousness,  they  were  quickened  by  adoring  views  of  re- 
deeming mercy;  actuated  by  a  principle  of  love  to  God;  and 
strengthened  by  the  divine  influences  of  the  Spirit  of  grace, 
to  mortify  their  lusts,  and  to  live  a  life  of  sincere  and  spiri- 
tual  obedience;  or  as  the  apostle  expresses  it  verse  6.  to 
«*  serve  God  in  newness  of  spirit;  and  not  in  the  oldness  of 
the  letter." 

These  three  things  are  most  certainly  represented  in  the 
context,  as  the  servitude  that  unregenerate  men  are  under 
to  the  law.  This  is  too  evident  to  be  disputed.  Believers 
are  certainly  represented  as  being  delivered  from  the  ser- 
mthde  of  the  law;  whence  it  follows,  that  i\\e\i  freedom 
from  the  law  here  tieated  of,  must  consist  in  these  parti- 
culars which  I  have  considered. 

And  now,  I  am  further  to  observe  to  you,  that  there  is 
another  glorious  privilege  of  believers,  distinctly  insisted 
upon  in  the  sixth  chapter,  which  is,  as  I  hinted  before, 
particularly  illustrated  in  this.  And  that  is,  that  they  are 
"  dead  unto  sin,  and  alive  unto  God.  Sin  has  no  more 
dominion  over  them,"  they  "  being  not  under  the  law,  but 
under  grace."  They  are  *'  made  free  from  sin,  and  be- 
come the  servants  of  righteousness;"  and  "  being  made 
free  from  sin,  they  are  become  servants  of  God,  have  their 
fruit  unto  holiness,  and  the  end  everlasting  life,"  chap.  6: 
11, 14,18,22.  This  character  of  believers  depends  upon 
the  other  already  considered.  They  being  made  free 
from  the  law,  are  of  consequence  made  free  from  sin  like- 
wise. A  freedom  from  s'm  is  the  fruit  of  our  freedom  from 
the  law;  which  is  therefore  first  considered,  and  the  con- 
sideration  of  this  superadded  as  an  appendage  to  it,  or  a 
necessary  consequence  from  it. 

But  how  are  we  to  understand  these  strong  expressions? 
Are  believers  wholly  freed  from  sin?  Are  they  arrived  at  a 
state  of  sinless  perfection?  Or  in  what  other  sense  are  they 
"  free  from  sin,  and  become  the  servants  of  righteousness?" 
This  question  the  apostle  answers,  from  the  14th  verse  of 
the  seventh,  to  the  3d  verse  of  the  eighth  chapter;  and  par- 
ticularly exemplifies  the  case,  by  representing  to  us  the 
state  of  his  own  soul,  with  respect  to  his  freedom  from  sin, 
and  the  remaining  conflict  he  yet  had  with  his  cor- 
ruptions.    In  the  foregoing  verses  he  had  shown  us,  what 


124         CHARACTER  OF  A  TRUE  CONVERT. 

he  once  was,  when  in  a  carnal  state,  and  under  the  tyranny 
of  the  laio.  "  I  was  alive  without  the  law  once,"  &c. 
And  throughout  that  discourse  he  speaks  wholly  in 
the  preterperfect  tense,  as  of  former  matters,  things 
passed.  From  the  14th  verse,  and  forward,  he  shows 
us  what  he  now  is,  and  speaks  therefore  only  in  the  pre- 
sent tense,  as  being  to  describe  his  new  state  of  freedom 
from  sin.  By  altering  thus  his  form  of  expression,  in  this 
change  of  tenses,  we  may  plainly  see  that  there  is  such  a 
transition  as  I  am  now  supposing,  and  may  easily  know 
where  it  begins. 

Thus,  sir,  I  have  endeavored  to  set  before  you  in  the 
briefest  and  plainest  manner  I  could,  the  scope  and  connex- 
ion of  the  first  seven  chapters  of  this  epistle  to  the  Romans. 
By  a  due  attendance  to  which,  you  cannot  but  discover, 
how  groundless  and  impertinent  all  the  reasonings  of  those 
gentlemen  are,  of  whom  you  speak. 

However,  that  this  may  appear  in  a  yet  stronger  light,  I 
will  now  proceed  to  a  direct  refutation  of  the  opinion,  that 
the  apostle  is  here  personating  and  giving  the  character 
of  an  unconverted  or  unregenerate  person,  struggling  under 
the  convictions  of  an  awakened  conscience.     And, 

1.  It  is  undeniably  certain,  that  the  most  holy  of  all  the 
natural  descendants  of  Adam,  that  ever  were  in  the  world, 
have  had  cause  to  make  the  same  complaints  of  their  "  re- 
maining corruptions,"  as  the  apostle  here  does;  and  have 
all  in  like  manner  experienced  what  the  apostle  elsewhere 
calls  "  the  flesh  lusting  against  the  spirit,"  and  "  the  spirit 
against  the  flesh,"  Gal.  5:17.  Have  they  not  all  of  them 
some  remaining  carnality?  The  most  improved  saints, 
comparatively  but  "  babes  in  Christ,"  and  not  so  spiritual 
as  they  should  be?  Nay,  are  they  not  even  "  sold  under 
sin?"  It  is  true,  they  do  not  voluntarily,  with  Ahab,  "  sell 
themselves  to  do  wickedly;"  this  would  denote  the  full 
dominion  and  power  of  sin;  but  they  are  sold,  as  captives 
are  sold,  against  their  will.  Though  for  the  general,  they 
make  ever  so  great  resistance,  they  have  yet  corruptions 
that  do  and  will  at  times  prevail  against  them,  and  bring 
them  into  captivity.  Have  they  not  all  cause  to  acknow- 
ledge, that  they  "  do  what  they  allow  not,  what  they  would 
not,"  and  even  what  they  hate?  That  they  fall  short  of 
what  they  would  do?  And  that  "  when  they  would  do  good 
evil  is  present  with  them?"  That  they  "  find  a  law  in  their 


CHARACTER  OF  A  TRUE  CONVERT. 


125 


members  warring  against  the  law  of  their  mind?"  And  do 
not  they  groan,  being  burdened,  under  a  sense  of  what 
wretched  men  they  are  on  these  accounts?  In  other  words, 
are  there  any  of  them  who  do  not  feel  in  themselves  sinful 
affections,  sinful  imperfections,  and  sinful  actions,  that 
are  the  grief  and  burden  of  their  souls?  Here  let  the  ap- 
peal be  made  to  all  the  generation  of  God's  children^ 
whether  they  do  not  find  these  things  in  themselves,  even 
in  their  most  watchful  periods.  1  must  needs  say,  it  argues 
a  dreadful  ignorance  of,  or  an  unaccountable  inattention 
to,  the  plague  of  their  own  heart,  in  them  who  have  not  a 
feeling  and  experimental  apprehension  of  these  things.  It 
may  therefore  be  justly  presumed,  that  the  apostle  here 
complains  of  what  every  true  Christian  feels  and  laments. 
Or  at  least  I  may  confidently  say,  that  the  experience  of 
all  the  children  of  God  is  a  refutation  of  the  pjincipal  ar- 
guments against  my  interpretation  of  this  chapter. 

It  may  be  added  in  the  language  of  another,  "  Those  ob- 
jections are  chiefly  owing  to  a  mistaken  notion  of  the  case 
described  here,  from  ver.  14th;  as  if  the  apostle  spake  of 
gross  shining  in  practice,  with  only  some  feeble  reluctance 
of  his  will,  and  habitually  transgressing,  in  a  course  of  out- 
ward actions,  through  the  power  of  some  conquering  and 
ruling  lust,  against  the  dictates  of  his  natural  conscience* 
Whereas,  in  truth,  he  does  not  own  a  customary  indulgence 
to  any  the  least  sin  in  external  practice;  much  less  to  any 
great  wickedness,  and  gross  sins  of  presumjytion.  But  he 
evidently  speaks  in  his  complaint,  of  unallotved  frailtieSy 
or  sins  of  infirmity,  incident  to  the  best  of  men.  And  if 
Uis  language  in  representing  the  case  seems  too  expressive 
and  emphatical,  we  may  fairly  resolve  this  into  his  humility; 
a  grace,  that  always  makes  the  Christian  willing  to  see  the 
worst  of  his  case,  and  to  lay  himself  loiv  before  God  and 
man.  From  this  principle,  we  must  conceive  it  was,  that 
this  same  apostle  elsewhere  describes  himself  under  those 
debasing  characters,  the  least  of  the  apostles;  less  than  the 
least  of  all  saints,  yea,  the  chief  of  sinners.  Though  an 
eminent  example  of  holiness,  yet  being  not  already  perfect y 
he  readily  confesses  it:  and  under  an  humbling,  affecting 
sense  of  his  imperfections  and  lemaining  corruptions,  he 
breathes  out  his  complaints  in  very  animated  and  striking 
forms  of  speech.  However,  his  self-abasing  expressions 
(taken  in  this  view)  do  all  of  them  well  consist  with  the 


126 


CHARACTER  OP  A  TRUE  CONVERT. 


brighter  and  commendatory  representations  he  sometimes 
makes  of  himself,  when  considering  his  case  in  another 
light:  and  they  are  all  reconcileable  with  every  scripture 
character  of  regenerate  professors,  as  well  as  with  the  uni- 
versal experience  of  real  Christians,  even  the  best  upon 
earih.  For  do  they  not  all  own  themselves  conscious  of 
"indwelling  sin,"  and  "fleshly  lusts  that  war  against  the 
soul?"  Do  not  they  all  confess  themselves  not  as  yet  per- 
fectly spiritual?  their  hearts  not  as  yet  perfectly  enlarged 
to  run  the  way  of  God's  commandments;  their  graces  not 
as  yet  perfectly /ree  in  their  exercise,  but  often  under  a 
very  sensible  restraint,  so  that  they  cannot  produce  them 
into  act,  as  they  would  and  ought;  their  corruptions  m^inn- 
ating  and  intermingling  with  their  best  performances  of 
duty;  their  lusts,  though  by  divine  grace  conquered  within 
them,  yet  striving  still  for  the  mastery;  yea,  sometimes 
usurping  the  throne  seemingly,  and  acting  the  tyrant  over 
them  for  a  season,  against  the  fixed  judgment  and  settled 
bent  of  their  mind  and  heart,  which,  in  the  account  of 
gospel-grace,  is  the  man?  Now,  looking  upon  themselves, 
if  tried  by  the  law  a.nd  justice,  as  liable  to  be  "  condemned 
with  the  world,"  they  have  therefore  no  hope  of  being 
"saved  by  any  works  of  righteousness,  which  they  have 
done,"  hut  only  look  for  merey,  "  the  mercy  of  the  Lord 
Jesus  Christ,"  to  be  magnified  in  their  deliverance  out  of 
the  present  state  of  imperfection.  In  the  mean  time  their 
sins,  ye;,  their  unavoidable  infirmities,  are  their  burden, 
under  w  lieh  they  sigh  and  bemoan  themselves;  ashamed 
and  grieved  even  for  disallowed  frailties,  more  than  unre- 
generite  sinners  for  their  wilful  and  scandalous  enormities. 
Is  it  a-iy  uncommon  case  for  a  child  of  God,  in  a  repenting 
frame  j)assionately  to  lament  in  the  strain  of  Rom.  7. 
judginix  himself  for  carnality,  complaining  of  spiritual  cap- 
tivity  ■md  crv \ng  out,  "  O  wretched  man  that  I  am!  who 
ehall  .hdiver  me!"  nor  finding  any  refuge,  but  the  "  grace 
of  our  Lord  Jesus  Christ?"  Where  is  there  any  injustice 
done  to  the  inspired  writer,  or  the  least  injury  to  Christi- 
anity, by  supposing  this  to  be  the  very  ease  the  apostle  had 
in  view?  Or  what  one  word  is  there  in  all  his  description 
of  the  case  before  him,  but  is  fairly  accommodable  to  this 
interpretation?  And  what  occasion  then  to  suppose  the 
apostle  uses  such  a  metachematism  heie,  as  some  suppose; 
transferring  to  himself  those  odious  things,  which  belonged 


CHARACTER  OF  A  TRUE  CONVERT. 


127 


only  to  ^n  unregenerate  legalist^  and  putting  them  in  his 
own  case,  merely  out  of  modesty,  and  to  avoid  giving  of- 
fence to  the  party  reproved?" 

2.  We  find  the  apostle  here  giving  characters  of  himself 
that  are  the  distinguishing  marks  of  a  regenerate  state; 
characters,  that  do  not,  that  cannot,  agree  to  any  unconver- 
ted person  in  the  world.  It  is  for  instance,  the  peculiar 
property  of  a  child  of  God,  to  hate  that  which  is  evil;  and 
to  have  a  will  present  with  him  to  that  which  is  good.  No 
unregenerate  person  is  able  truly  to  say,  that  "  he  would 
do  that  which  is  good;  and  would  not  do  that  which  is  evil." 
The  conscience  indeed,  and  the  judgment  of  an  unregene- 
rate  man,  may  in  some  sense  be  said  to  be  against  the  sin; 
but  his  will  is  for  it,  and  the  lusts  of  a  depraved  will  ha- 
bitually govern  the  man;  so  that  he  always  inclines  to  sin, 
in  one  kind  or  another,  in  one  degree  or  another,  and  does 
always  actually  indulge  himself  in  sin,  except  only  when 
under  some  special  restraints  by  shame  or  fear  of  punish- 
ment. He  can  never  be  said  to  hate  sin;  though  he  may 
hate  the  misery  that  is  like  to  be  the  consequence  of  it: 
but  he  rather  hates  the  law,  that  punishes  sin.  And  to  be 
sure,  it  cannot  be  said  of  any  unregenerate  man,  that  he 
hates  evil  and  would  do  good.,  indefinitely:  that  is,  that  he 
hates.all  evil,  and  would  do  all  good,  without  any  distinc- 
tion or  reserve;  as  the  apostle  here  affirms  of  himself.  No? 
there  is  some  Delilah  in  reserve,  some  bosom-lust  retained, 
some  methods  of  vital  piety  (either  of  heart  or  life)  rejected, 
by  the  greatest  proficients  in  morality  among  the  unconver- 
ted world.  None  but  the  truly  regenerate  can  say  with 
David,  "  I  esteem  all  thy  precepts  concerning  all  things, 
to  be  right;  and  I  hate  every  false  way,"  Psal  119:  128. 

To  this  I  may  add,  that  it  is  the  distinguishing  character 
of  a  child  of  God,  to  "  delight  in  the  law  of  the  Lord  after 
the  inw'ard  man."  An  unregenerate  man  may,  by  the  lash- 
es of  an  awakened  conscience,  and  terrors  of  the  law,  be 
kept  under  some  slavish  restraints,  and  be  forced  to  some 
servile  endeavors  of  obedience:  But  could  he  with  a  quiet 
conscience,  and  hopes  of  salvation,  enjoy  his  choice,  he 
would  break  through  all  these  restraints,  and  always  grati- 
fy  his  sinful  and  sensual  inclinations.  To  have  our  inward 
man,  our  very  mind  and  heart  delighted  in  the  law  of  God, 
is  to  have  our  souls  delighted  in  a  conformity  to  God;  the 
law  being  but  a  transcript  of  his  moral  perfections.     That 


128        CHARACTER  OF  A  TRUE  CONVERT. 

is,  in  other  words,  it  is  to  love  God  himself,  to  delight  our- 
selves in  his  nature  and  government,  to  love  to  be  like  him 
in  the  inward  man,  having  "  the  law  written  on  the  tables 
of  our  heart,"  which  is  the  sum  of  all  religion,  the  whole 
and  only  evidence  of  vital  Christianity,  all  other  marks  and 
characters  of  a  Christian  indeed  being  contained  in  it. 
Whence  it  is  that  the  Psalmist  so  often  mentions  his  "  de- 
light in  God's  commandments,  which  he  had  loved,"  as  a 
mark  of  his  uprightness.  No  unregenerate  professor  does 
really  delight  in  God,  as  the  holy  and  righteous  Governor 
and  Judge  of  the  world;  and  therefore  no  unregenerate 
person  can  truly  say,  as  the  apostle  here,  "  I  delight  in 
the  law  of  God,  after  the  inward  man." 

I  may  likewise  add,  that  it  is  the  distinguishing 
character  of  a  child  of  God,  to  groan  under  the  burden  of 
"  the  body  of  death,"  to  long  for  deliverance  from  it,  and  to 
have  a  ?i?ar  maintained  between  the  "  law  of  his  members," 
and  the  "  law  of  his  mind."  Awakened  sinners  may  groan 
under  a  sense  of  guilt  and  danger,  and  have  a  war  between 
their  consciences  and  their  lusts.  But  they  are  believen , 
and  none  but  they,  who  groan  under  the  burden  of  their 
heart-corruptions,  and  after  a  further  progress  in  holiness. 
Unrenewed  sinners  may  have  a  "  law  in  their  members," 
warring  against  their  awakened  consciences;  but  they  have 
no  contrary  "  law  in  their  minds,"  no  such  habitual  bent 
of  soul,  or  stated  and  settled  disposition  of  their  affections, 
as  has  the  force  of  a  law  with  them,  and  maintains  a  con- 
stant war  with  their  inward  corruptions,  their  vain  imagin- 
ations,  sinful  appetites  and  passions.  They  do  indeed 
*'  love  the  Lord,"  that  thus  "  hate  evil,"  Psal.  97;10.  And 
they  who  thus  "  fight  the  good  fight  of  faith,"  will  lay  hold 
on  eternal  life,"  1  Tim.  6:12.  It  is  one  characteristic  of  a 
true  believer,  that  he  resists  sin,  in  all  the  lusts  thereof, 
even  the  most  secret,  and  hidden  from  the  eye  of  the  \vorld 
Every  creature  has  its  antipathies;  the  new  creature,  as 
well  as  any  other;  and  as  sin  is  the  greatest  contrariety  to 
its  temper  and  taste,  to  its  interests  and  comforts,  the 
divine  nature  always  is  disposed  to  exert  itself  in  an  oppo- 
sition to  indwelling  sin,  studying  to  mortify  it  more  and 
more. 

3.  The  apostle  is  here  giving  the  character  of  a  person 
who  has  a  twofold  principle  in  him;  the  one  a  governing 
principle,  that  may  be  called  himself;  the  other  a  subdued 


CHARACTEB  OF  A  TRUE  CONVERT.         129 

principle,  which  is  "  not  he,  but  sin  that  dwelleth  in  him. 
Now  can  any  unconverted  person  in  the  world  truly  say,  it  is 
not  Ac,  that  transgresseth  the  law  when  the  natural  bent  and 
disposition  of  his  soul  is  to  "  evil,  only  to  evil,  and  that  con- 
tinually," notwithstanding  all  the  restraints  of  the  law  and 
checks  of  conscience;  and  when  all  the  sins  of  his  heart  and 
life  are  imputed  to  him,  and  will  be  punished  upon  him,  if 
he  remain  in  his  present  state?  Can  any  unconverted  person, 
in  the  world  say,  that  he  himself  (all  in  him  which  in  God's 
account  can  be  called  himself)  serves  the  law  of  God,  though 
with  his  flesh  (his  remaining  carnal  affections  and  appetites) 
the  law  of  sin;  when  it  is  certain  that  every  unconverted 
man  is,  both  with  his  mind  and  flesh,  a  "  servant  to  sin,"  and 
"  free  from  righteousness,"  as  the  apostle  assures  us,  in  the 
sixth  chapter  of  this  epistle,  verses  16,  17,  20. 

4.  What  justifies  my  interpretation  beyond  all  reasonable 
opposition,  is,  that  the  apostle  draws  that  conclusion  fronx 
those  very  characters  here  given  of  himself,  "  There  is  there?, 
fore  now  no  condemnation  to  them  which  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the  spirit:  For  the  lavr. 
of  the  spirit  of  life,  in  Christ  Jesus,  hath  made  me  free  from 
the  law  of  sin  and  death."  Chap.  8:1,2.  Two  things  do 
here  appear  to  me  certain  and  unquestionable.  One  is  that 
the  first  verse  of  this  eighth  chapter  is  here  represented  (as. 
plainly  as  any  thing  can  be  represented  by  words)  as  a  ne- 
cessary consequence  or  just  inference  from  the  premises, 
and  from  the  characters  the  apostle  had  there  given  of  him- 
self; and  is  therefore  a  full  proof,  that  every  one  in  the  same 
spiritual  state  described  in  the  latter  part  of  the  preceding, 
chapter,  is  in  Christ  Jesus,  and  freed  from  "  condemnation. 
There  is  therefore  now  no  condemnation,"  &c.  Where- 
fore? Because  they  who  are  in  Christ  Jesus  are  "  freed  from 
sin,"  and  do  "  not  walk  after  the  flesh,  but  after  the  spirit," 
as  before  described:  and  particularly  because  "  they  them- 
selves do  serve  the  law  of  God,"  as  expressed  in  the  verse 
immediately  foregoing.  This  construction  is  necessar  ,  to 
make  the  connexion  of  this  verse  with  what  went  before, 
congruous  and  rational.  Nay,  it  is  the  construction  which 
the  apostle  himself  purposely  leads  us  to,  in  the  2d  vfrse. 
"  For  the  law  of  the  spirit  of  life,  in  Christ  Jesus,  hath  made 
me  free  from  the  law  of  sin  and  death."  As  if  he  had  said, 
they  who  are  in  Christ  Jesus  cannot  be  under  condemn^ulon, 
since  they  are  made  "free  from  the  law  (from  the  dominion. 
12 


IS'5         CHARACTER  OP  A  TRUE  CONVERT. 

ttioug!)  not  from  the  remains)  of  sin  and  death;"  which  I 
have  alieady  shown  you  to  be  my  case,  in  the  foregoing  de- 
scription of  my  spiritual  state  and  experience,  and  in  the  char- 
acters I  have  given  oi  myself ,  Another  thing  that  appears 
to  »ne  most  certain  and  evident  is,  that  the  apostle  speaks  of 
himself  here  (in  this  2d  verse  of  chapter  8)  in  the  same 
manner,  and  to  the  same  purpose,  as  he  spoke  of  himself  in 
the  latter  part  of  the  foregoing  chapter:  And  that  these 
words,  with  the  following  verses,  are  the  sum  and  conclusion 
of  that  whole  discourse.  This  was  the  point  the  apostle  was 
undertaking  to  explain;  this  the  subject  of  the  preceding 
chapter,  as  [have  already  shown;  in  this  bespeaks  in  the  first 
person,  as  in  the  former  chapter;  this  is  a  natural  and  ration- 
al summing  up  or  drawing  the  conclusion  of  the  whole, 
"  The  law  of  the  spirit  of  life,  in  Christ  Jesus,  hath  made  me 
free  from  the  law  of  sin  and  death."  Whence  it  follows, 
that  those  characters  in  the  latter  part  of  the  seventh  chap- 
ter,  belong  to  none  but  such  who  are  in  Christ  Jesus;  and 
by  him  freed  from  condemnation,  and  from  the  "  law  of  sin 
and  death." 

And  now  I  leave  it  to  you,  sir,  to  judge  whether  we  have 
not  reason  to  conclude  that  the  apostle  is  here  speaking  of 
himself  when  in  a  renewed  or  regenerate  state;  and  thereby 
representing  the  conflict  which  the  children  of  God,  in  their 
highest  attainments,  have  with  their  remaining  corruptions: 
since  there  is  so  plain  a  transition  (by  the  change  of  the 
tense)  from  consideiing  what  he  once  had  been,  to  a  repre- 
sentation of  what  he  now  was,  at  the  time  of  writing  this 
epistle.  Have  we  not  reason  to  conclude  this,  when  all  (the 
Tery  best)  of  the  children  of  God  do  always  experience  the 
same  struggle  with  their  corruptions  as  is  here  described? 
May  we  not  confidently  draw  this  conclusion,  when  we  find 
that  the  characters  here  given  are  applicable  to  none  but  the 
regenerate  only?  None  but  they  "  hate  that  which  is  evil;" 
and  have  "  a  will  present  with  them  to  that  which  is  good." 
To  be  sure  none  but  they  hate  all  evil,  and  have  a  will  to  all 
good,  without  reserve  or  distinction.  None  but  (hey  "  de- 
light in  the  law  of  the  Lord,  after  the  inward  man."  None 
but  they  groan  under  the  burden  of  "  the  body  of  death," 
and  maintain  a  constant  "  war  with  the  law  of  sin  in  their 
members."  May  we  not  safely  maintain  this  conclusion 
againat  all  opposition,  when  we  find  a  person  described  under 
the  influence  of  a  twofold  principle,  corriqydon  and  grace? 


CHARACTER  OP  A  TRUE  CONVERT.         131 

The  former  so  brought  into  subjection,  that  its  actings  are 
not  to  be  attributed,  strictly  speaking,  to  iriM  (being  so  con- 
trary to  the  new  man,  his  predominant  principle,  according 
to  which  God  accounts  of  us,  and  denominates  us)  but  are 
imputable  only  to  the  remains  of  the  old  man,  or  indvcell'- 
ingsln.  The  Za^fer  having  such  an  empire  in  his  soul,  as  to 
be  called  himself,  so  that  (notwithstanding  his  corruptions, 
and  the  out-breakings  of  them,)  he  can  say,  "  I  myself  can 
serve  the  law  of  God."  In  tine,  this  conclusion  most  cer- 
tainly appears  to  be  necessary  and  unquestionable,  that  they 
must  be  in  a  regenerate  state,  who  are  delivered  from  coih- 
demnation,  and  who  "  walk  not  after  the  flesh,  but  after  the 
Spirit;"  and  who  are  by  "  the  law  of  the  spirit  of  life,  in 
Christ  Jesus,  made  free  from  the  law  of  sin  and  death;"  as 
the  apostle  shews  to  be  his  own  case,  according  to  the  de- 
scription he  had  before  given  of  himself.  To  suppose  that 
he  here  personates  a  professor  unregenerate,  must,  upon  the 
whole,  appear  utterly  _  inconsistent  with  the  case  here  de- 
scribed in  these  passages:  and  tlierefore  such  an  exposition, 
as  altogether  forced,  is  not  to  be  received. 

But  after  all,  you  will,  perhaps,  object,  that  my  interpreta- 
tion tends  to  make  men  secure  and  careless,  bold  and  p'c- 
sumptuous,  in  a  state  and  course  of  sin. 

I  answer,  It  is  so  far  from  this,  that  it  has  a  direct  coth- 
trary  tendency.  It  is  a  solemn  admonition  to  the  children. 
of  God  to  be  upon  their  guard,  since  they  have  such  a  do- 
mestic enemy  to  deal  with:  and  a  like  admonition  it  is  to  all 
careless,  secure,  and  habitual  sinners,  not  to  llatte*  them- 
selves with  a  vain  presumptuous  hope  of  their  regenerate 
state,  on  any  pretences  whatsoever. 

It  is  here  the  character  of  a  Christian  indeed,  that  he  hutet 
evil,  all  evil,  without  reserve.  It,  therefore,  they  who  r^ 
tain  any  favorite  lust,  and  roll  it  as  a  sweet  morsel  under 
their  tongue,  cry  peace  to  their  souls,  they  are  *'  sleejjing 
upon  the  top  of  a  mast:  there  is  no  peace,  saith  my  God,  t© 
the  wicked."  The  peace  of  such  is  all  a  delusion;  a  most 
false,  absurd,  and  dangerous  peace. 

It  is  here  likewise  the  character  of  a  true  Christian,  that 
he  does  not  allow  so  much  as  his  imperfections;  that  when 
these  obtain,  they  are  without  his  consent,  and  against  his 
will.  These  are  what  he  iDonld  not,  and  among  the  evih 
which  he  hates.  They,  therefore,  are  entertaining  but  a  vain 
dream  of  a  safe  state  who  are  knowingly  arid  dehberateiy 


132  CHARACTER    OP   A   TRUE    CONVERT. 

living  in  away  of  sinnin^,  and  who  customarily  allow  any 
moral  imperfection.  They  will  certainly,  in  the  conclusion^ 
be  rejected,  among  the  workers  of  iniquity. 

It  is  here  also  represented  as  the  property  of  every  sincere 
Christian,  that  he  has  a  "  will  present"  with  him  "  to  that 
which  is  good;"  that  "  he  consents  to  the  law  that  it  is  good;" 
and  that  "  he  delights  in  the  law  of  God  after  the  inward 
man;"  that  is,  in  other  words,  as  I  have  shown,  he  truly  loves 
God  and  godliness.  Here  is,  therefore,  no  foundation  for 
them  to  think  well  of  their  state,  whose  whole  religion  is 
constrained  by  fear;  and  whose  heart  and  affections  are  not 
sincerely  engaged  in  the  service  of  God.  As  for  them  who 
love  the  world  and  their  idols  more  than  God,  and  a  life  of 
'sincere  universal  obedience  to  him,  such  are  in  the  "  bonds 
of  iniquity,"  and  have  "  no  part  or  lot  in  this  matter." 

It  is  moreover  given  as  the  mark  of  a  true  Christian,  that 
he  "  groans  after  deliverance  from  the  body  of  death,"  not 
Oiily  from  guilt  and  danger,  but  from  the  remainders  of  his 
corruption;  and  maintains  a  constant  ivar  against  the  *'  law 
of  sin  in  his  members."  What  encouragement  is  there  there- 
fore for  such  an  one  to  hope  well  of  his  state,  that  does  not 
make  it  his  business  to  "  keep  his  heart,"  and  to  watch  over 
his  lips  and  life;  that  does  not  wrestle  with  God  for  deliver- 
ance from,  and  greater  victory  over,  his  corruptions;  and 
that  does  not  look  upon  his  remaining  imperfections  as  the 
great  burden  of  his  life? 

It  is  furthermore  given  in  the  character  of  the  true  Chris^ 
tian,  that  he  thankfully  expects  this  deliverance  only  by 
Jesus  Christ.  The  apostle's  answer  to  the  question,  "  Who 
shall  deliver  me?"  is,  "  I  thank  God,  through  Jesus  Christ  our 
Lord."  As  if  he  had  said,  I  thankfully  look  unto  God,  in  and 
through  Jesus  Christ,  as  a  sure  refuge  in  this  difficulty,  and  as 
the  fountain  of  life,  from  whence  I  may  safely  expect  my 
needed  supplies.  AH  unbelievers,  therefore,  as  excluded 
from  any  justifiable  pretence  to  this  character,  have  no  room 
left  them  to  think  well  of  their  state. 

In  fine,  the  Christian  here  described,  is  one  who  "  with  his 
mind  does  himself  serve  the  law  of  God."  He  has  had 
*'  God's  law  put  into  his  mind,"  and  he  "  serves  God  with 
his  spirit."  His  whole  man,  all  that  can  be  called  himself, 
is  engaged  in  a  life  of  gospel  obedience.  What  can  they, 
theiefore,  have  to  do  with  the  peace  and  comfort,  which  is 
here  offered  to  Christians  indeed,  who  are  grossly  defectives 


ANTINOMIAN   D0CTRIM12  HEPtJTSB.  133 

partial,  and  unsteady  in  their  obedience,  whose  minds  are 
wavering,  and  whose  hearts  are  divided  between  the  service 
of  God  and  their  idols?  "  A  double-raindcd  man  is  unstable 
in  all  his  ways;  and  let  not  that  man  think  that  he  shall  re- 
ceive any  thing  of  the  Lord,"  James  1:7,8. 

Now,  to  conclude  this  long  letter,  I  will  only  further  ob- 
serve, that  you  may  here  find,  in  a  summary  and  concise  re- 
presentation, the  true  characters  of  the  children  of  God;  ae 
well  as  matter  of  conviction  to  those  who  cannot,  and  of  con- 
solation to  those  who  can,  apply  these  marks  to  themselves. 
If,  upon  an  impartial  examination,  you  can  justify  your  claim 
to  the  characters  here  given,  let  no  man  rob  you  of  the  com- 
fort and  hope  thereby  set  before  you.  But  if  you  cannot  find 
such  marks  in  yourself,  never  rest  till  you  obtain  these  evi- 
dences of  a  converted  state. 

That  the  Lord  may  "comfoit  your  heart,  and  establish  you 
in  every  good  word  and  work  to  do  his  will,"  is  the  prayer  oi\ 

Sir, 

Your,  &c. 


LETTER  XL 

THE  MORAVIAN  AND  ANTINOMIAN  DOCTRINE  Of  JUS. 
TIFICATION,  IN  SOME  OF  ITS  PECULIAR  POINTS.  CON- 
SIDERED AND  REFUTED. 

SIR, 

It  is  true  that  I  do  agree  with  the  Antinomians  and  Mo- 
ravians in  this,  "  The  righteousness  of  our  Lord  Jesus  Christ 
is  the  alone  matter  of  our  justification  before  God."  But  1 
am,  notwithstanding,  very  far  from  agreeing  with  them  in 
the  whole  of  their  doctrine  on  that  important  article  of  a  sim- 
ner's  justification  by  faith  in  Christ.  The  person  you  have 
conversed  with  has  imposed  upon  you,  in  pretending  that 
"  they  and  we  are  of  the  same  sentiments  with  respect  to  the 
doctrine  of  justification."  In  compliance  with  your  demainds, 
I  shall  therefore  endeavor  to  show  you  "  What  is  the  diftr' 
ence  between  them  and  those  of  our  profession  in  this  great 
point;  and  what  are  the  reasons  of  ourdiflfering  from  thern." 
I  presume  you  do  not  expect  from  me  a  particular  detection 
12* 


134  ANTINOMIAN    DOCTRIPlE    REFUTED. 

of  all  the  Moravian  and  Antinomian  errors:*  this  would  re* 
quire  a  larger  volume  than  I  have  leisure  to  write,  or  you 

.  *  As  the  reference  made  to  the  Moravians,  or  Church  of  the  United 
Brethren,  in  this  letter,  tends  to  represent  them  in  an  erroneous  light, 
it  is  necessary  here  to  say  a  few  words  in  their  vindication.  The 
charges  which  the  author  brings  against  them,  as  holding  unscriptural 
views  about  the  nature  of  faith  and  the  extent  of  the  death  of  Christ, 
ser-m  to  be  well  founded;  and  there  can  be  little  doubt  that  their  error, 
in  looth  these  respects,  but  especiall}^  the  former,  is  the  true  origin  of 
some  peculiarities  which  characterize  their  religious  exercises.  But 
many  of  the  improprieties  of  expression  and  erroneous  opinions  ascri- 
bed to  Nicholas  Lewis,  Count  of  Zinzendorf,  one  of  their  most  celebrated 
preachers,  about  the  middle  of  last  century,  seem  to  have  been  aggra- 
tcd  m  no  small  degree,  by  the  indiscretion  of  some  of  his  hearers,  who, 
in  many  cases,  wrote  his  sermons  from  his  lips,  and  printed  them  as 
they  best  could,  without  his  consent  or  revisal.  It  cannot  be  denied, 
that  the  zeal  of  this  indefatigable  man  did  occasionally  outrun  his 
prudence,  and  hurried  him  into  extravagances,  both  of  opinion  and 
practice,  which  spi-ead,  for  a  time,  among  his  community,  and  brought 
them  into  merited  disrepute.  But  it  ought  to  be  remembered  along  with 
tJiis,  that  the  Count  himself  descried  these  evils,  turned  the  energies  of  his 
mind  against  them,  and  lived  to  be  successful  in  putting  them  down. 

To  represent  the  Moravians  as  a  sect  of  Antinomians,  which  our  au- 
thor seems  to  do  in  some  parts  of  this  letter,  is  to  do  them  an  egre- 
gious  injury;  for  although  the  quotations  adduced  from  the  Count's 
"writings  seem  to  favor  tliis  opinion,  so  far  as  he  is  concerned,  (if  the 
authorities  quoted  be  trustworthy,)  yet  it  is  abundarrtly  evident,  from 
their  known  doctrines  and  manner  of  life,  that  no  such  heresy  as  that 
referred  to  can  be  ascribed  to  them  as  a  body.  Were  it  necessary,  it 
would  be  easy  to  account  for  Mr.  Dickinson's  misapprehensions  in  re- 
ference  to  this  reputable  people.  He  lived  remote  from  their  chief 
settlements,  and,  till  justice  was  lately  done  to  them,  they  were  a  com- 
snunity  much  traduced,  not  merely  by  minor  controversialists,  but  by 
writers  of  established  name.  It*  was  very  likely  from  these  writers 
that  he  drew  his  information,  believing,  on  their  authority,  what  no 
one  near  him  had  begun  to  question  at  the  time  when  his  "Letters" 
■were  penned.  Now,  however,  the  United  Brethren  are  estirnated  as 
tiiey  deserve.  Their  general  soundness  in  the  Christian  faith  is  no 
longer  doubted,  while  their  fervent  piety  and  purity  of  life — their  cha- 
racteristic quietness  of  spirit,  and  burning  zeal  for  the  spreading  of  the 
Gospel — are  pointed  out  as  bright  examples  to  other  Christian  denom- 
inations. We  cannot  at  present  instruct  these  statements  by  reference 
to  historical  dociaments,  although  this  can  be  easily  done  to  the  satis- 
faction of  the  most  scrupulous;  but  while  we  tender  them  on  behalf  of 
tiie  injured,  we  hope  the  reader  will  remember  that  we  still  hold  the 
o^;in!ons  combated  in  this  letter  to  be  erroneous,  by  whomsoever  they 
2i*ay  be  held:  and  while  we  ask  him  to  acquit  the  Moravians  to  the  ex- 
tent already  stated,  we  ask  him  not  to  make  any  abatement  in  his 
respect  for  the  author's  reasonings. — Note  to  the  Glasgow  edition,  by 
iAe  Rev.  David  Young. 


ANTINOMIAN   DOCTRINE   REFUTED.  135 

would  have  patience  to  read.     I  shall  therefore  limit  myself 
to  the  subject  which  you  have  proposed. 

There  are  these  two  things  especially  in  the  doctrine  of 
our  justification  by  faith,  which  are  to  be  condemned,  as  most 
dangerous  errors  in  the  sects  you  speak  of.  The  first  is,  their 
notion  of  the  nature  of  a  saving  faith.  The  second  is,  the 
part  which  they  assign  to  faith  in  our  Jnstif  cation.  It  is  ne- 
cessary, in  order  to  set  the  affair  in  a  proper  light,  that  I  be 
something  particular  upon  each  of  these. 

The  first  thing  then  to  be  considered  is,  their  notion  of 
the  nature  of  a  sdiving  faith.  This  they  suppose  to  consist  in 
a  joyful  persuasion  of  our  interest  in  Christ,  and  of  our  title 
to  his  purchased  salvation.  And  accordingly  Count  Zinzen- 
dorf  frequently  gives  us  this  view  of  a  saving  faith.  "  Be- 
lieve then,"  says  he,  "  that  Jesus  has  atoned,  and  paid  a 
ransom  for  you  all;  and  that  you  may  experience  it  this 
very  moment,  and  know  that  you  have  been  healed  by  his 
wounds,  and  by  his  stripes."*  And  the  Antinomians  in  ge- 
neral agree  with  him  in  this,  that  saving  faith  consists  in  a 
comfortable  persuasion  of  our  personal  interest  jn  the  Lord 
Jesus  Christ.  But  then,  on  the  contrary,  you  may  perceive 
by  what  I  have  written  to  you  on  this  subject,  that  I  do  not 
suppose  this  persuasion  to  enter  into  the  definition  of  a  saving 
faith;  nor  to  be  any  part  of  it.  It  is  what  a  true  believer 
may  want,  and  an  unbelieving  and  impenitent  sinner  may 
entertain  in  a  high  degree. 

This  is  an  affair  of  vast  consequence,  and  therefore  de- 
serves a  more  distinct  and  particular  consideration  than  I  can 
now  have  opportunity  for.  I  shall  however  attempt  to  set  it 
in  as  plain  and  familiar  a  light  as  I  can.  In  order  to  this,  it 
will  be  proper  (previous  to  my  reasoning  against  this  wild 
opinion)  to  premise  these  observations. 

I.  That  believers  ma.y  have  good  satisfaction  of  their  safe 
estate,  and  full  persuasion  of  their  interest  in  Christ,  from 
their  experience  of  a  work  of  grace  in  their  hearts,  and  from 
the  fruits  of  faith  in  their  affections  and  conversations.  It 
is  just  reasoning,  from  the  nature  of  the  fruit,  to  the  quality 
of  the  tree  that  bears  it.  If,  therefore,  a  man  finds  in  him- 
self an  habitual  predominant  desire  after  the  Lord  Jesus 
Christ,  as  the  portion  of  his  soul,  and  the  foundation  of  his 
hope;  if  he  feels  his  sins  to  be  the  burden  of  his  soul,  what 

*  Discourses  on  the  Redemption  of  Man,  page  120. 


136  A?7TIN0MIAN    DOCTRINE    REFUTED. 

he  hates  without  reserve,  what  he  strives,  watches,  and  prays 
against,  and  never  willingly  and  deliberately  indulges;  if  he 
delights  himself  in  the  Lord,  in  near  approaches  to  hiin, 
and  communion  with  him  in  his  ordinances;  if  ho  knows  it 
to  be  the  bent  and  disposition  of  his  soul  to  approve  himself 
to  God  in  a  life  of  spiritual-mindedness,  and  in  all  holy  con- 
versation and  godliness,  in  self-denial,  in  piety  towards  God, 
in  righteousness,  and  charity  towards  men:  though  he  may 
yet  groan  under  many  disallowed  imperfections,  he  never- 
theless may  be,  and  ought  to  be,  persuaded  of  his  interest  in 
Christ;  and  give  the  praise  and  glory  of  these  divine  influ- 
ences upon  his  soul  to  the  blessed  author  of  them.  This  is 
the  ordinary  and  standing  evidence  to  the  children  of  God  of 
the  safety  of  their  state.  By  this  they  have  a  comfortable 
and  joyful  persuasion,  that  he  who  has  "  begun  a  good  work" 
in  them,  will  "  perform  it  to  the  day  of  Christ."  By  this 
"  the  children  of  God  are  manifest,"  both  to  themselves  and 
others.  In  this  sense,  then,  I  do  not  deny  to  believers  a 
persuasion  or  manifestation  of  their  own  good  estate.  This 
persuasion  IS  what  they  should  by  no  means  contentedly  rest 
short  of.  It  is  greatly  needful,  not  only  to  their  comfort  and 
hope,  but  to  their  serving  God  with  the  dispositions  becom- 
ing children,  with  enlargement  of  soul,  and  with  cheerful- 
ness and  delight.  But  then  you  must  remember  that  this 
persuasion  is  not  faith;  but  arises  from  the  fruits  and  effects 
of  faith  upon  the  soul,  and  is  what  may  (sometimes  at  least) 
be  wanting  in  the  best  of  the  children  of  God.  I  must  still 
further  observe, 

2.  That  God  is  sometimes  pleased,  in  a  more  special  and 
peculiar  manner,  to  "  shed  abroad  his  love"  in  the  hearts  of 
believers,  by  his  holy  Spirit,  with  such  superior  light  and 
evidence,  that  their  gracious  sincerity,  so,  consequently,  their 
interest  in  Christ,  and  their  title  to  the  eternal  inheritance, 
can  at  such  times  be  "  nowise  doubtful"  and  questionable 
to  them.  "  The  Spirit  of  God  witnesseth  with  their  spirits 
that  they  are  his  children."  And  they  "  are  sealed  with  the 
holy  Spirit  of  promise."  In  this  case,  as  in  the  other  before 
mentioned,  their  comfortable  persuasion  of  their  interest  in 
Christ  arises  from  an  evident  discovery  of  the  exercise  of  the 
graces  of  his  blessed  Spirit.  Herein  this  joyful  persuasion 
in  both  cases  agrees  that  it  is  reasonable  and  well  grounded. 
The  Spirit  of  God  never  persuades  the  soul  to  believe  a  truth 
without  its  proper  evidence;  nor  causes  the  believer  to  re- 


ANTINOMIAN   DOCTRINE   REFUTED.  137 

joice  without  rational  grounds  and  motives.  But  then  this 
latter  persuasion  differs  from  that  before  mentioned  in  thes« 
following  respects:  It  is  produced  in  the  soul  with  an  in- 
comparably stronger  and  clearer  light.  In  the  other  case,  sa- 
tisfaction is  obtained  by  a  series  of  reasoning,  reflection,  and 
eelf-examination;  distinctly  considering  the  Scripture  rule, 
and  comparing  it  with  the  state,  circumstances,  and  settled 
habit  of  the  soul.  Whereas,  in  this  case,  the  soul  has  so 
clear  a  view  and  consciousness  of  its  present  exercises  of 
faith  in  Christ,  and  love  to  God,  that  all  clouds  are  dispersed, 
all  mists  and  darkness  vanish,  and  there  is  no  room  left  for 
doubts  and  misgiving  thoughts;  but  the  soul  sees  itself  safe 
in  the  hands  of  Christ,  and  can  rest  there  with  the  greatest 
alacrity  and  pleasure.  Moreover,  as  this  persuasion^  which 
I  am  now  speaking  of,  makes  its  way  into  the  soul  with  much 
greater  light,  so  it  has  a  much  quicker  and  more  sudden  pro- 
duction. The  soul  is  not  exercised,  in  this  case,  for  months 
or  years  together,  with  difficult  inquiries  into  its  own  state, 
but  at  once,  before  it  is  aware,  overcomes  all  its  fears,  by 
feeling  the  possession  and  influence  of  the  graces  and  con- 
solations of  the  Spirit  of  God.  I  may  yet  add,  that  this  per- 
suasion  is  accompanied  with  such  unspeakable  joy^  as  those 
(even  believers  themselves)  cannot  have  any  idea  of,  who 
have  not  thus  "  tasted  that  the  Lord  is  gracious."  The  di- 
vine light  shines  into  the  soul  with  a  transporting  and  ravish- 
ing energy,  till  it  is  as  it  were  lost  in  a  joyful  astonishment. 
By  this  the  world  vanishes  out  of  sight,  and  death  itself  loses 
its  terrors:  by  this  the  martyrs  have  been  enabled  to  sing  in 
the  flames,  and  most  joyfully  to  triumph  over  all  that  is 
frightful  and  distressing  to  nature.  To  which  I  may  also  add, 
that  this  joyful  persuasion,  of  which  I  now  speak,  has  a  trans- 
forming  efficacy  on  the  soul  who  is  the  happy  subject  of  it* 
It  purifies  the  heart,  and  promotes  conformity  to  God:  it 
humbles  the  soul  to  nothing  in  its  own  eyes;  bows  it  to  an 
absolute  subjection  to  the  will  of  God;  and  excites  in  it  the 
most  vigorous  exercise  of  the  graces  of  the  Spirit,  and  the 
duties  of  Christianity:  effects  which,  at  least,  are  not  so  sen- 
sibly produced,  and  in  such  a  degree,  by  the  satisfaction 
which  the  soul  obtains  of  its  own  good  state  in  the  method 
first  mentioned.  I  have  insisted  the  longer  upon  these  heads, 
to  obviate  all  misapprehensions  of  what  I  have  yet  to  oflfer: 
and,  to  the  same  purpose,  I  must  add  once  more, 

8,  That  we  can  have  no  other  claim  to  acceptance  with 


139  ANTINOMIAN   DOCTRINE   REFUTED. 

God,  but  by  the  righteousness  of  Christ  imputed  to  ns,  and 
received  by  faith:  and  therefore,  that  we  can  have  no  just 
persuasion  of  our  being  in  favor  with  God,  but  from  our  in- 
terest in,  and  dependance  upon  his  righteousness,  as  the 
matter  of  our  justif  cation.  It  is  only  on  account  of  what 
Christ  has  done  and  suffered  for  us  that  we  are  justified  be- 
fore God,  and  entitled  to  eternal  salvation.  It  is  only  by 
faith  that  we  are  interested  in  this  righteousness.  And  it  is 
only  by  the  evidence  of  our  having  a  true  unfeigned  faith  that 
we  can  safely  enjoy  the  satisfaction  and  comfort  of  a  justified 
state.  That  we  cannot  be  justified  before  God  by  our  own 
sincere  obedience,  either  to  the  law  of  nature,  or  to  any  ima- 
ginary law  of  grace,  or  even  by  faith  itself,  as  it  is  an  act  of 
ODedience,  or  any  other  way  whatsoever,  but  by  the  imputa- 
tion of  the  righteousness  of  Christ  to  us,  and  on  the  account 
of  what  he  did  and  suffered  for  us,  will  appear  from  the  fol- 
lowing considerations. 

This  appears  evidently  true,  in  that  nothing  can  be  the 
matter  of  out  justification  before  God  but  what  is  a  proper 
and  adequate  atonement,  and  propitiation  for  our  sins.  That 
"  we  have  all  sinned,  and  come  short  of  the  glory  of  God," 
is  a  truth  evident,  both  from  the  light  of  nature  and  revela- 
tion. That  God  "  will  by  no  means  clear  the  guilty,"  has 
the  same  evidence  and  certainty.  Infinite  justice  and  holi- 
ness cannot  look  upon  those  to  be  just  who  are  under  the  guilt 
of  sin,  and  the  damning  sentence  of  the  law.  There  is 
therefore  a  necessity  that  the  dishonor  done  to  God  by  our 
sins  be  repaired,  and  the  penal  demands  of  his  broken  law 
be  fulfilled,  that  our  guilt  may  be  removed  from  us,  and  God 
he  just  in  "justifying  the  ungodly."  How  else  would  "  the 
Judge  of  all  the  earth  do  right;"  in  declaring  the  sinner 
righteous,  while  he  remains  under  the  pollution  and  guilt 
both  of  original  and  actual  sin?  As  far  then  as  our  ohedi- 
ence,  considered  in  itself,  can  answer  those  ends,  so  far  U 
may  conduce  to  our  justification  before  God;  and  no  farther. 
If  we  can  answer  the  demands  of  the  justice  and  law  of  God 
for  oar  past  sins;  if  we  can  pay  ten  thousand  talents  with 
less  than  nothing;  and  if  by  committing  new  sin  (as  we  al- 
ways do  in  the  best  of  our  imperfect  obedience)  we  can  sa- 
tisfy  for  our  former  sin  and  guilt,  and  so  discharge  the  old 
score;  then  may  our  obedience  be  considered  as  the  condi» 
tion  of  our  justification  before  God.  Whereas,  if  neither 
our  legal  nor  our  evangelical  obedience  can  do  any  thing  at 


ANTINOMIAN    DOCTRINE    REFUTED.  130^ 

all  towards  this,  but  (as  coming  from  a  sinful  nature,  and 
mixed  with  sinful  imperfection,)  will  add  to  the  debt,  and 
increase  the  weight  of  oui  guilt,  then  it  is  certain  that  that 
cannot  be  the  matter  of  a  sinner's  justification,  nor  the  con- 
dition of  our  acceptance  with  God.  Whence  we  may  con- 
elude  with  the  ai)ostle,  that  "  Christ  Jesus  is  set  forth  to  he 
a  propitiation,  through  faith  in  his  blood,"  that  "  his  righte- 
ousness may  be  declared,  for  the  remission  of  our  sins,"  in 
order  that  "  God  may  be  just,  and  the  justifier  of  him  which 
believeth  in  Jesus,"  Rom.  3:25,26. 

Here  can  tiierefore  be  no  room  at  all  for  that  pretence, 
that  the  obedience  of  Christ  has  purchased  for  us  a  dispens- 
ing act  of  grace,  that  our  sincere  obedience  shall  on  this 
account  be  accepted  instead  of  the  perfect  obedience  de- 
manded by  the  law  of  nature:  and  that  we  are  accordingly 
justified  by  our  evangelical  obedience,  our  faith  and  repent- 
ance, and  our  sincere  endeavors  after  a  conformity  to  the 
will  of  God.  For  by  whatever  price  these  terms  of  our  jus- 
tification be  procured  for  us,  that  obedience,  immediately  by 
which  (according  to  that  notion)  we  are  justified,  is  "  our 
own  righteousness,"  and  therefore  cannot  entitle  us  to  any 
justification  before  God,  mentioned  in  Scripture.  Not  to  that 
respected  by  the  laiv:  for  that  is  only  proposed  on  condition 
of  perfect  obedience.  Not  to  that  respected  by  the  gospeb 
for  that  is  the  "  justification  of  the  ungodly,"  by  a  "  not  im- 
puting their  iniquity,"  but  "  imputing  to  them  righteousness 
without  works,"  Rom.  4.  Whereas,  according  to  this  ima- 
gination, it  must  be  by  a  vindication  of  our  own  sincerity, 
and  in  virtue  of  our  own  evangelical  righteousness,  which 
must  therefore  be  proportioned  to  the  demands  of  justice,  oi^ 
leave  us  open  to  the  curses  of  the  law.  How  much  safer, 
therefore,  would  it  be  (wiih  the  apostle)  to  disclaim  all  "our 
own  righteousness,"  that  we  may  be  vested  with  that  "  right- 
eousness  which  is  through  the  faith  of  Christ;  the  righteous- 
ness which  is  of  God  by  faith!"  Phil.  3:9. 

Besides,  how  can  our  sincere  obedience  justify  us,  when 
we  can  have  no  gracious  sincerity,  and  therefore  no  true  obe- 
dience, until  the  moment  in  which  we  are  actwdWy  Jukiified? 
I  think  all  must  allow,  that  he  who  is  united  to  Christ  by 
faith,  is  at  the  same  time  justified  in  the  sight  of  God;  for  we 
are  "  accepted  in  the  beloved:  there  is  no  condemnation  to 
them  which  are  in  Christ  Jesus."  And  it  is  most  certain 
that  we  can  have  no  gracious  sincerity  before  we  are  united 


140  ANTINOMIAN    DOCTRINE    REFUTED. 

to  Christ  by  faith  unfeigned.  "  As  the  branch  cannot  beat 
fruit  of  itself,  except  it  abide  in  the  vine;  no  more  can  ye, 
except  ye  abide  in  me.  He  that  abideth  in  me,  and  I  in 
him,  bringeth  forth  much  fruit:  for  without  me  ye  can  do 
nothing,"  John  1  4:4,5.  From  whence  it  is  evident,  that  no 
man  can  exercise  gracious  sincerity,  in  performing  any  good 
works;  until  he  be  in  a  justified  state:  and  consequently  sin- 
cere obedience,  either  to  the  law  or  gospel,  cannot  be  (ho 
condition  of  our  justification  before  God.  The  first  exercise . 
of  saving  faith  unites  us  to  Christ,  and  is  the  immediate 
foundation  of  both  our  justification  and  sincere  obedience. 
There  is  not  a  moment  of  time  passes  between  the  first  act 
erf*  true  faith  and  our  justification;  and  consequently  not  a 
moment  of  time  for  the  practice  of  sincere  obedience  before 
we  are  united  to  Christ,  and  thereby  justified  in  the  sight  of 
God.  Now  it  is  impossible  that  our  sincere  obedience  should 
be  both  the  condition  and  the  consequence  of  our  justifi- 
cation. 

I  might  add  to  this,  that  if  the  Scriptures  ascribe  all  the 
spiritual  benefits  we  are  partakers  of,  either  in  this  world  or 
that  to  come,  to  the  righteousness  of  Christ  only,  then  our 
cbedience,  either  to  the  law  or  gospel,  can  have  no  hand  in 
cmr  justijicaiion  before  God.  If  all  saving  mercy  flow  to  us 
from  that  fountain  only,  there  can  none  flow  to  us  from  any 
other.  And  it  appears  plainly  the  whole  design  and  tenor  of 
the  gospel  to  illustrate  this  blessed  truth  to  us.  Though  I 
cannot  now  enlarge  upon  this  head,  1  will  just  mention  a  few 
instances  to  exemplify  it.  It  is  from  Christ's  righteousness 
alone  that  we  receive  the  complete  forgiveness  of  our  sins, 
Rom.  4:6,7,8.  "  Even  as  David  also  described  the  blessed- 
ness of  the  man,  unto  whom  God  imputeth  righteousness 
without  works,  saying,  Blessed  are  they  whose  iniquities 
are  forgiven,  whose  sins  are  covered.  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin."  By  this  alone  we  are 
made  righteous,  Rom.  5:19.  "  By  the  obedience  of  one 
shall  many  be  made  righteous."  By  this  alone  we  are  ac- 
quitted from  guilt,  and  freed  from  condemnation,  Rom.  8:1. 
"  There  is  therefore  now  no  condemnation  to  them  that  aro 
in  Christ  Jesus."  By  this  we  are  reconciled  to  God,  2  Cor, 
5:18.  "  For  all  things  are  of  God,  who  hath  reconciled  us 
to  himself  by  Jesus  Christ."  By  this  we  have  peace  with 
God,  access  into  his  gracious  presence,  and  joyful  hopes  of 
eternal  glory,  Rom.  5:1,2.     "  Therefore,  being  justified  by 


ANTINOMIAN  DOCTRINE  REFUTED.         141 

faith,  we  have  peace  with  God,  through  our  Lord  Jesus 
Christ;  by  whom  also  we  have  access  into  this  grace  wherein 
we  stand,  and  rejoice  in  hope  of  the  glory  of  God."  By 
this  we  are  heirs  of  eternal  life,  Rom.  5:21.  "  That  as  sin 
hath  reigned  unto  death,  even  so  might  grace  reign  through 
righteousness,  unto  eternal  life,  by  Jesus  Christ  our  Lord." 
The  blessed  hoj)e  we  are  looking  for  is  therefore  called  the. 
hope  of  righteousness,  Gal.  5:5. 

I  will  only  add,  that  if  the  Scriptures  do  expressly  exclude 
all  our  own  righteousness,  and  all  our  own  works,  from  any 
hand  in  our  justification,  we  also  should  renounce  them  all, 
and  depend  upon  the  righteousness  of  Christ  only.  For  this 
see  Tit.  3:5.  "  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy,  he  saved  us,"  Rom.  4:5. 
"  To  him  that  worketh  not,  but  believeth  on  him  that  justi- 
fieth  the  ungodly,  his  faith  is  counted  for  righteousness." 
These  things  are  so  plainly  and  evidently  the  scope  and  de« 
«ign  of  the  whole  New  Testament,  that  all  the  artful  evasions 
of  those  who  would  "  go  about  to  establish  their  own  righte- 
ousness," and  rob  Christ  of  the  honor  of  their  justification 
an^  salvation,  should  be  rejected  with  abhorrence.  In  fine, 
let  me  entreat  you,  sir,  always  to  remember,  that  "  both  the 
law  and  the  prophets  witness  the  righteousness  of  God,  which 
is  by  faith  of  Jesus  Christ,  unto  all  and  upon  all  them  that 
believe,"  Rom.  3:21,22.  That  "  Christ  is  the  end  of  the 
kw  for  righteousness,  to  every  one  that  believeth,"  Rom- 
10:4.  And  that  "  being  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him,"  Rom.  5:9. 

You  will  pardon  me  that  J  have  so  long  delayed  your  ex- 
pectations. I  thought  it  necessary,  not  only  to  clear  the  way 
before  me,  that  you  may  see  in  what  sense  I  oppose  the  An- 
tinomian  dreams,  and  Moravian  dotages,  but  also  to  oflS'er 
some  precautions,  that  you  may  not  fall  upon  Scylla  while 
you  avoid  Charybdis,  but  steer  your  way  safe  between  the 
two  extremes. 

By  all  that  I  have  now  said,  you  may  perceive  that  the 
question  between  us  and  the  Moravians  or  Antinomians  m 
not,  Whether  believers  may  have,  and  should  seek  to  !rive,  n 
comfortable  persuasion  of  their  interest  in  Christ?  To  doubt 
of  this,  would  be  at  once  to  contradict  the  strongest  attesta- 
tions thereto  in  the  word  of  God,  and  the  happy  experiehc.^ 
of  his  children.  Nor  is  it  the  question,  Whether  we  duaJaS' 
tificd  by  any  attainments  of  our  own?  To  suppose  this,  wese 
13 


142  aSttinomian  doctrine  eefuted, 

to  counteract  the  whole  design  of  the  gospel,  and  to  bring 
tile  greatest  contempt  upon  the  Redeemer's  merits  and  right- 
eousness. But  the  question  is,  Whether  a  true  saving  faith 
consists  in  a  persuasion  of  our  personal  actual  interest  in 
Ckristy  and  that  he  will  bestow  his  eternal  salvation  upon  us 
in  particular?  Whether  there  may  not  be  a  strong  persua- 
sion of  a  justified  state,  without  any  true  3a.v'\ng  faith;  and  a 
true  ^divingfaith,  without  this  particular  persuamo'n  of  a  jus- 
tified state?  U  this  be  so,  if  men  may  iiave  this  persuasion 
while  in  a  state  of  guilt  and  condemnation,  and  if  God's  own 
dear  children  may  be  in  doubts  and  darkness  with  respect  to 
their  state,  it  necessarily  follows  that  this  Moravian  and  An- 
tiuomian  doctrine  is  a  most  dangerous  mistake  and  delusion. 
This  matter  therefore  deserves  to  be  particularly  considered. 

That  men  may  be  strongly  persuaded  of  the  safety  of  their 
state,  while  remaining  under  guilt  and  condemnation^  appears 
•from  such  considerations  as  these; 

If  this  persuasion  may  be  entertained  by  those  who  have 
never  been  emptied  of  their  self-sufficiency^  nor  ever  had 
any  sensible  discovery  of  their  lost,  impoient,  and  helpless 
state,  it  certainly  cannot  be  a  true  saving  faith  in  the  Lord 
Jesus  Christ.  That  this  tnay  he,  is  evident  from  the  nature 
ef  things.  There  can  be  no  reason  assigned  why  such 
may  not  be  capable  to  entertain  a  strong  opinion  of  their  own 
good  state,  who  have  never  discovered  how  bad,  how  dan- 
g^erous,  and  miserable  their  state  by  nature  is.  That  this 
has  been,  is  evident  from  Scripture.  "  Laodicea  thought 
herself  rich,  and  increased  in  goods,  and  to  have  need  of  no- 
thing, wiien  she  was  poor,  and  miserable,  and  v/retched,  and 
bUnd,  and  naked;"  and  such  there  have  always  been,  who 
"  think  themselves  something,  when  they  are  nothing,  and 
deceive  themselves."  And  that  such  have  not  a  true  faith 
m  Christ,  whatever  persuasion  they  entertain,  is  evident,  in 
that  men  cannot  come  to  Christ  for  that  which  they  do  not 
feel  the  want  of;  nor  can  they  feel  the  want  of  deliverance 
from  that  lost  and  miserable  state,which  they  have  never  had  a 
sensible  discovery  of.  "  The  whole  need  not  the  physician." 
It  is  also  evident,  in  that  saving  faith  is  a  dependance  upon 
Christ  alone  for  salvation.  For  it  is  impossible  to  depend 
upon  Christ  alone,  and  yet  to  depend  partly  upon  ourselves 
for  salvation;  as  all  such  necessarily  do  that  have  never  feit 
their  own  impotent  and  lost  condition.  The  Antinomians,  I 
liiow,  disclaim   all   pretensions   to   self-Jependance.     But 


ANTIMONIAN    DOCTRINE    REFUTED.  143 

whence,  I  beseech  them,  are  the  towering  imaginations  of 
the  divine  favor,  which  some  of  them  entertain,  while  they 
have  never  been  broken  under  the  sense  of  their  sin  and  mi- 
sery, never  humbled  nor  lost,  nor  driven  to  Christ,  as  a  re- 
fuge for  guilty  sinners,  but  from  an  high  opinion  of  them- 
selves? Whence  do  they  "  thank  God  tiiat  they  are  not  as 
other  men,"  but  from  some  imaginary  qualifications  of  their 
own?  If  they  pretend  to  no  other,  they  may  still  build  upon 
this,  that  they  have  a  persuasion  Christ  will  save  themi  and 
so  they  make  that  persuasion  their  righteousness,  and  the 
foundation  of  their  hope  of  salvation.  And  this  is  still  fur- 
ther evident,  from  the  express  declaration  of  our  blessed  Sa- 
viour, that  he  "  came  not  to  call  the  righteous,  but  sinners, 
to  repentance."  Inasmuch  therc^fore  as  such  self-righteous 
persons  may  have  the  strongest  persuasion  o(  th  ir  own  jus- 
tification by  Christ,  and  yet  have  no  interest  in  him,  what- 
ever persuasion  they  entertain,  since  he  came  not  to  call 
them,  while  such,  to  repentance,  it  is  most  evident  that  this 
persuasion  cannot  be  a  saving /hii/t.     Moreover, 

If  this  persuasion  may  be  entertained  by  those  who  are 
under  the  power  and  dominion  of  their  sins,  it  cannot  be  a 
9.?i\\ng faitli.  That  this  may  be,  is  too  evident  from  our  con- 
stant ol)servation.  Who  can  be  more  tenaciously  persuaded 
of  their  obtaining  salvation  by  Christ,  than  many  of  our  care- 
less and  secure  sinners,  who  "  profess  to  know  Christ,  but 
in  works  deny  him,  and  are  to  every  good  work  reprobate?" 
That  these  cannot  have  a  saving  faith,  is  evident;  for  "  faith 
purifies  the  heart;"  and  "  he  that  committeth  sin  is  of  the 
devil."     Furthermore, 

If  this  persuasion  may  arise  from  pride  and  self-esteem,  it 
cannot  be  a  saving  faith,  I  think  no  man  will  pretend  that 
the  productions  of  our  own  proud  and  haughty  self-esteem 
will  interest  us  in  the  favor  of  God,  and  give  us  a  claim  to 
the  promises  of  the  gospel.  And  we  have  numerous  instances 
of  such  in  Scripture  who  entertained  this  persuasion,  from 
their  own  haughty  opinion  of  themselves.  Such  were  Korah 
and  his  company.  "  All  the  congregation  are  holy  (say  they,) 
every  one  of  them."  Such  were  they  in  the  prophet,  who 
said,  "  Stand  by  thyself;  come  not  near  me;  for  I  am  liolier 
than  thou."  Such  was  the  Pharisee,  who  "  ihanked  God 
that  he  was  not  as  other  men."  And  such  were  the  body  of 
Jewish  rulers  in  our  Saviour's  time.  "  We  have  one  Fa- 
ther (say  they,)  even  God."     And  I  wish  we  had  not  con- 


144  ANTINOMIAN    DOCTRIWE   REFUTED. 

stant  occasion  to  observe,  that  there  are  at  this  time  too  many 
vsuch  among  ourselves,  who  boast  of  this  strong  persuasion 
of  their  justified  state,  and  of  their  rapturous  joys,  whose 
highest  attainments  in  religion  are,  that  they  "  trust  in  them- 
selves that  they  are  righteous,  and  despise  others."  Their 
false  apprehensions  of  their  own  attainments  beget  this  per- 
suasion  of  their  good  state:  and  this  'persuasion  heightens 
their  apprehension  of  their  great  attainments  in  religions 
and  thus  they  go  on,  in  an  unhappy  round  of  pride  and 
aelf-exaltation.  Now,  can  any  pretend  that  a  saving  faith 
consists  in  pride,  and  supercilious  vanity  of  mind!  I  may 
yet  add. 

If  such  a  persuasion  may  be  a  diabolical  suggestion,  and 
hellish  delusion,  it  cannot  be  a  saving  faith.  This  conse- 
quence cannot  be  disputed  by  any  that  allow  a  difference  be- 
tween light  and  darkness,  between  Christ  and  Belial,  be- 
tween the  influences  of  the  Spirit  of  God  and  the  delusions 
of  the  devil.  And  I  think  it  will  be  allowed  by  all,  that  the 
devil  has  power,  craft,  and  malice  enough,  thus  to  impose 
u)>on  poor  unwary  sinners,  and  delude  them  into  transports 
of  joy,  for  which  they  have  no  solid  grounds.  That  he  may 
do  so,  is  confirmed  by  the  apostle,  who  tells  us,  that  "  Satan 
himself  is  transformed  into  an  angel  of  light."  That  he 
does  so  in  fact,  is  too  often  exemplified  in  the  high  rapturous 
joys  of  some,  who  are  openly  and  visibly  irreligious.  1  sub- 
join once  more. 

If  such  a  persuasion  may  be  entertained  by  those  who  em- 
T>race  the  most  dangerous  and  damnable  heresies,  it  cannot 
be  a  savingyai^/t.  That  there  may  be  such  heresies  as  are 
utterly  inconsistent  with  saving  faith  we  are  certain,  both 
from  the  nature  of  things,  and  Irom  the  express  words  of  the 
apostle,  who  informs  us  of  such  who  "  shall  be  left  to  strong 
delusions,  to  believe  a  lie,  thnt  they  may  all  be  damned.** 
And  constant  experience  has  convinced  us,  that  the  worst 
heretics  which  have  ever  afflicted  and  infected  the  church, 
have  the  most  undoubted  persuasion  of  their  interest  in  Christ, 
and  of  the  love  and  favor  of  God  to  them.  Now,  can  such  as 
these  have  a  sa.\ing  faith? 

From  every  one  of  these  particulars  it  appears,  that  men 
may  entertain  such  a  persvasion  of  an  actual  interest  in  Christ, 
as  is  false  in  fact.  And  I  think  there  cannot  need  any  argu- 
ments  to  convince  you,  that  "  believing  a  lie"  is  not  the 
"  faith  of  God's  elect,"  which  gives  a  title  to  salvation^ 


ANTINOMIAN    DOCTRINE    felirUTED.  145 

This  then   appears  unquestionably  true,  that  there  inay  bo  a 
strong  per,masi  on  of  a  justilied  state  without  saving  faith. 

And  it  is  equally  certain  that  there  may  be  a  saving  faith 
without  this  persuasion  of  an  actual  interest  in  Christ.  I 
need  not  say  much  to  make  this  appear  in  a  convincing  light. 

If  this  persuasion  be  no  where  found  in  Scripture  to  be- 
long to  the  description  of  a  saving  faith,  a  man  may  be  a 
true  believer  without  it.  This  must  be  allowed  to  be  a  ne- 
cessary consequence,  if  there  be  any  true  and  just  descrip- 
tion  of  a  saving  faith  in  the  Bible.  And  I  think  I  may  ctm- 
fidently  affirm,  that  this  persuasion  of  our  interest  in  Chxist, 
that  he  will  save  us  in  particular,  or  that  we  are  actually 
justified  by  his  righteousness,  is  no  where  found  in  Scrip- 
ture to  be  any  part  of  the  description  of  a  saving  faith.  And 
there  may  consequently  be  a  true  faith  without  it.     Eesides, 

This  joyful  persuasion  of  our  interest  in  Christ,  and  our 
justified  state,  is  considered  in  the  Scriptures  as  the  friiit 
and  consequences  of  a  saving  faith.  "  Being  justified  by 
faith,  we  have  peace  with  God,  Believing,  we  rejoice  with 
joy  unspeakable,  and  full  of  glory."  Whence  it  follows, 
that  faith  may  and  must  exist  before  it  can  bring  forth  fruit; 
and  that  this  persuasion  cannot  be  both  faith  itself,  and  the 
fruit  or  effect  of  it  too;  and  consequently,  that  there  mav  be 
a  true  faith  without  this  persuasion  whereof  I  am  treating. 
I  further  add. 

The  instances  of  dark  and  "  deserted  believers,"  in  Scrip- 
ture, and  the  many  promises  and  encouragements  given  to 
such,  do  plainly  and  fully  prove  that  a  true  faith  may  exist 
without  this  persuasion.  There  may  be  true  believers,'  "  who 
fear  the  Lord,  and  obey  the  voice  of  his  servants,  that  walk 
in  darkness,  and  see  no  light,"  that  are  ready  to  conclude, 
"  the  Lord  hath  forsaken  them,  and  their  God  hath  forgotten 
them,"  who  are  yet  "  graven  upon  the  palms  of  his  hands," 
and  encouraged  "  to  hope  in  the  Lord,  as  the  health  of  their 
countenance  and  their  God." 

In  fine,  if  we  may  receive  the  Lord  Jesus  Christ  upon  the 
terms  of  the  gospel,  without  a  joyful  persuasion  of  our  owji 
good  state,  we  may  have  a  aaving faith  without  it.  This  con- 
sequence  cannot  be  opposed,  because  "  receiving  the  Lord 
Jesus  Christ"  is  the  gospel-description  of  a  saving  faith. 
And  that  we  may  thus  receive  the  Lord  Jesus  Christ,  without 
this  joyful  pers^uasion  of  our  own  interest  in  him,  may  be 
evidenced  by  a  variety  of  arguments. 
13* 


146  ANTINOMIAN    DOCTRINE     HBFUTED, 

This  is  evident  from  the  nature  of  things,  in  that  the  crr€ 
must  necessarily  precede  the  evidence  of  it:  and,  conse- 
quently,  our  first  receiving  the  Lord  Jesus  Christ  must  ne- 
cessarily precede  our  knowledge  or  grounded  persuasion  of 
it;  or  else  we  must  be  persuaded  of  a  non-entity,  of  what  is 
false  in  fact,  and  just  as  different  from  a  saving  faith  as  any 
other  falsehood  whatsoever. 

This  is  likewise  evident,  that  our  receiving  the  Lord  Jesus 
Christ,  and  our  persvasion  of  an  interest  in  him,  are  two 
very  different  acts  of  the  mind,  which  no  way  imply  each 
other.  It  is  one  act  of  the  mind  heartily  to  consent  to  the 
gospel-offer;  and  another  act  of  the  mind,  quite  different  and 
distinct,  to  entertain  a  joyful  persuasion  that  this  consent 
flows  from  gracious  sincerity.  The  former  may,  and  often 
does,  exist  without  the  latter;  and  therefore  Christ  may  be 
received  by  faith,  without  the  persuasion  of  an  interest  in 
him. 

This  is  also  evident,  in  that  a  true  faith  may  consist  with 
a  great  deal  of  remaining  unbelief  He  may  sincerely  re- 
ceive Christ  by  faith,  who  has  occasion  to  make  that  excla- 
mation, "  Lord,  help  my  unbelief!"  This  may  therefore  so 
much  darken  the  mind  as  to  make  the  unbeliever  incapable 
of  discerning  and  being  fully  persuaded  of  the  sincerity  of 
his  faith:  and  consequently  true  faith  may  exist  without  this 
persuasion;  and  a  man  may  have  received  the  Lord  Jesus 
Christ  who  is  in  great  doubts  and  darkness  about  it. 

This  is  moreover  evident,  in  that  such  a  one  may  truly 
receive  the  Lord  Jesus  Christ  upon  his  own  terms  who  has 
no  deal' idea  of  the  nature  of  iust'i[y\ng  faith.  He  may  have 
a  believing  heart,  w  ho  has  but  a  weak  and  cloudy  head.  He 
may  despair  of  all  help  in  himself,  most  earnestly  desire  an 
interest  in  Christ,  be  heartily  willing  to  comply  with  the 
gospel  offer,  resolved  to  have  Christ  upon  any  terms,  and  may 
trust  in  Christ  alone  for  salvation;  who,  notwithstanding,  may 
have  but  very  confused  apprehensions  of  the  nature  of  these 
exercises  of  soul,  and  of  the  gospel-promises  made  to  those 
who  have  attained  them:  and  consequently  may  receive  Christ 
hj  faith  without  this  persuasion  of  an  interest  in  him.  I 
may  add  once  more, 

This  is  also  evident,  in  that  all  who  receive  the  Lord  Jesus 
Christ  have  the  power  or  privilege  to  "  become  the  sons  of 
God,"  whether  they  are  persuaded  of  their  interest  in  Christ 
or  not.     But  all  who  are  persuaded  of  their  own  good  estate 


ANTrNOMIAN   DOCTRINE  REPTTBD.  147 

have  not  that  power  or  privilege;  for  many  of  these  are  pre- 
sumptuous sinners.  Whence  it  follows,  that  to  receive  the 
Lord  Jesus  Christ  hy  faith ^  is  one  thing,  and  to  be  persuaded 
of  our  interest  in  him,  is  another  thing,  quite  distinct  in  its 
nature  and  consequences. 

The  second  thing  which  I  mentioned,  as  a  most  dangerous 
error  in  the  Moravians  and  Antinomians,  is  the  part  they 
assign  to  faith  in  our  justif  cation. 

'The  most  of  the  Antinomians  suppose,  that  o\ix  justifica- 
tion, considered  as  a  freedom  from  guilt  or  condemnation, 
and  a  title  to  the  favor  of  God,  was  from  eternity.  All  of 
them  suppose,  at  least  we  v/ere  thus  justified  from  the  time 
of  Chrisfs  death,  before  we  had  any  actual  existence. 
Though  the  most  of  the  Antinomians  limit  this  justification 
to  the  elect  only,  the  Moravians  herein  differ  from  their 
other  Antinomian  brethren;  and  suppose,  that  all  the  world 
of  mankind,  without  difference,  were  actually  justified, 
when  Christ  pronounced  those  words  upon  the  cross,  "  It  is 
finished."  Accordingly  count  Zinzendorf  in  the  forecitcd 
book  tells  us,  "  On  the  cross  he  made  a  confession  for  all 
the  world,  when  he  said,  *  Father,  forgive  them;'  and  when 
he  cried  out,  '  it  is  finished,'  he  gave  absolution  to  all  wick- 
ed rebels."*  Whence  it  appears,  that  according  to  them, 
faith  in  Christ  has  no  part  at  all  in  our  justification,  consid- 
ering this  as  a  judicial  sentence  of  our  judge.  This  justifi- 
cation was  not  only  precedent  to  our  faith,  but  to  our  very 
existence:  and  according  to  the  Moravian  divinity,  multi- 
tudes are  thus  justified,  who  never  had,  nor  ever  will  have, 
any  true  faith  in  Jesus  Christ.  According  to  the  doctrine 
of  all  the  Antinomians,  the  elect  are, all  justified  before 
faith;  as  already  has  been  observed. 

When  these  therefore  speak  of  '-justification  by  faith," 
they  mean  no  more,  than  that  faith  gives  us  the  comfortable 
evidence  of  that  state  of  peace  and  favor  with  God,  which 
we  were  in  before:  Or  that  it  enables  our  consciences  now 
to  pronounce  the  same  sentence  concerning  our  state,  which 
our  Judge  had  pronounced  before  we  were  born. 

I  am  sure,  I  need  no  arguments  to  convince  you,  that 
these  principles  are  diametrically  contrary  to  the  sentiments 
set  before  you,  in  some  of  my  former  letters.  All  that  is 
therefore  needful  to  give  you  a  surfeit  of  these  Antinomian 

*  Discourses  on  the  Redemption  of  Man.    Page  31. 


148  ANTIXOMIAN    DOCTRINE     REFUTED. 

and  Moravian  tenets,  is  only  to  give  you  a  very  brief  view 
of  the  Scripture  doctrine  with  respect  to  our  justification 
before  God;  and  then,  set  before  you  some  of  the  dreadful 
consequences,  that  must  necessarily  follow  from  the  wild  and 
extravagant  scheme  I  am  opposing. 

The  Scriptures  every  where  shew  us,  that  we  are  "justi- 
fied by  faith;"  that  "  Christ's  righteousness"  is  received  by 
faith;  and  that  "  righteousness  shall  be  imputed  to  us,  if  we 
believe."  But  no  where  do  they  make  mention  of  our  justi- 
fication as  prior  to  our  believing  in  Christ.  Thus  we  are 
taught,  that  "the  righteousness  of  God  is  by  faith  of  Jesua 
Christ,  unto  all,  and  upon  all  them  that  believe;"  that  "  God 
hath  set  forth  Christ  to  be  a  propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness  for  the  remission  of  sins." 
Rom.  3:  22.  25.  Now  then  can  it  possibly  be  true,  that  we 
are  justified  in  the  sight  of  God  before  we  believe  in  Christ; 
and  yet  interested  in  the  righteousness  of  God  hy  the  faith  of 
Jesus  Christ?  Can  it  be  true,  that  Christ  is  our  propitiation, 
and  declares  his  righteousness  for  the  remission  of  our  sins, 
through  faith  in  his  blood;  and  yet  that  his  propitiation  and 
his  righteousness  for  the  remission  of  our  sins,  are  applied 
to  us  hefore  and  without  any  faith  in  his  blood?  The  Scrip- 
tures teach  us,  that  "  the  righteousness  of  God  is  revealed 
from  faith  to  faith,"  Rom.  1:  17.  And  that  "  there  is  one 
God  who  shall  justify  the  circumcision  by  faith,  and  uncir- 
cumcision  through  faith,"  Rom.  3:  30.  Can  there  be  a 
greater  inconsistency  and  contradiction  imagined,  than  ia 
'between  the  following  propositions,  viz.  That  the  beginning, 
the  continuance,  and  the  accomplishment  of  our  actual  inter- 
est in  the  righteousness  of  Christ,  for  our  justification,  is 
hy  faith,  or  that  both  the  circumcision  and  the  uncircum- 
cision  (that  is,  all  men  without  difference)  are  justified  hy 
and  through  faith;  and  yet,  that  the  righteousness  of  Christ 
was  actually' imputed  to  us,  and  we  accepted  as  righteous  iu 
the  sight  of  God,  not  only  hefore  we  did  helieve,  but  before 
it  was  possible  for  us  to  believe,  in  the  Lord  Jesus  Christ? 
The  Scriptures  teach  us,  that  a  "  man  is  justified  by  faith, 
without  the  deeds  of  the  law,"  Rom.  3:  28.  that  "God  im- 
puteth  righteousness  without  works,"  Rom.  4:  6.  that  "  we 
are  justified  by  the  faith  of  Jesus  Christ,"  Gal.  2:  16.  that 
"  we  are  justified  by  his  grace,"  Tit.  3;  7.  that  "  we  are 
saved  by  grace,  through  faith,"  Eph.  2:  8.  that  "  righteous- 
ness is  imputed  to  all  that  believe,"  Rom.  4: 11.  and  that 


ANTINOMIAW   DOCTEINE    RETTJTED.  149 

we  must  be  "found  in  Christ,  not  having  on  our  own  right- 
eousness, which  is  of  the  law,  but  that  which  is  through 
the  faith  of  Christ,  the  righteousness  which  is  of  God  by  faith," 
Phil.  2:9.  But  I  should  weary  your  patience,  should  I  go  on 
to  enumerate  quotations  of  this  kind.  This  is  the  constant  lan- 
guage of  the  word  of  God.  These  wild  notions  of  the  Anti- 
noinians  are  therefore  as  repugnant  to  the  whole  tenor  of 
the  Scriptures,  as  they  are  to  reason  and  common  sense. 

I  am  aware,  that  they  have  an  evasion  at  hand,  by  which 
they  pretend  to  solve  this  difficulty:  and  that  is,  That  our 
jv.stif  cation  by  faith  means  no  more  than  the  rrmiufestation 
of  our  justification   to  our  own  /consciences;  or  an   inward 
persuasion  and  satisfaction  of  our  justified  state.     But  this 
is  too  trifling  to  deserve  any  serious  consideration.     Is  not 
faith,  according  to  them,  k persuasion  of  our  justified  stateT 
And  m-e  faith^nd  Justif  cation  the   same   thing?     Are  we 
justified  by  faith;  and  yet  are  we  to  consider  faith  as  our 
Justif  cation  itself?     If  faith  be  a  persuasion  of  our  interest 
in  Christ  and  our  actual  salvation  by  him,  and  if  justifi- 
cation likewise  be  a  persuasion  of  our  interest  in  Christ  and 
our   actual    salvation    by  him,  then  faith  is  Just  if  cation, 
and  juMif  cation  is  faith;    the    terms  are  convertible,  and 
mutually  imply  each  other;  and  consequently  we  can  with 
no  propriety  of  expression,  be    said    to  be    "  justified  by 
faith."     This  gloss  of  theirs    is  not    therefore     to  explain 
S(.«ripture,    but    to    render   it    more    obscure,    inconsistent, 
and  unintelligible.     There  is  nothing  moie  plainly,  express- 
ly, and  repeatedly  affirmed  in   Scripture,  than  that  we  are 
justified  by  faith,  and  through  faith;  and  that  the  righteous- 
ness of  Christ  becomes  ours  by  or  through  faith:  and  if  this 
means  no  more,  than  that  we  have  the  knowledge,  the  man- 
ifestation, or  persuasion  of  our  justification  by  faith,  then 
language  can  be  no  longer  useful  to  convey  ideas;  for  the 
words  may  be  interpreted  in  any  other  sense,  with  as  much 
propriety  as  in    this,  forced  upon   them  by  our  Antinomian 
interpreters.     If  it  be  but  the  knowledge  or  persuasion  of 
our  justif  caiion,  that  is  ascribed  to  faith,  then  we  may  as 
properly  be  said  to  be  elected  by  faith,  to  be  created  by 
faith,  or  to  be  redeemed  by  faith,  as  to  he  justified  hy  faiths 
For  we  have  the  knowledge  or  persuasion  of  those  things  by 
faith,  as  well  as  of  this:  And  the  expression  (so  understood) 
is  just  as  absurd  and  ridiculous  in  this  case,  as  in  the  otheK 
IBesides,  declarative  or  mBimhstditixe  justification  is  not  hf 


150  ANTINOMIAN  DOCTRINE  REFUTED. 

**  faith  alone,  but  by  works  also;"  as  the  apostle  James 
largely  shows  us,  throughout  the  second  chapter  of  his  epis- 
tJe.  It  is  therefore  evident  and  certain,  that  where  the 
Scripture  speaks  of  our  "justification  by  faith  alone,  with- 
out the  deeds  of  the  law,"  it  cannot  intend  a  mere  declar- 
ative or  manifestative,  but  an  actual  se»iem-'m7  justification: 
unless  we  would  put  the  Scripture  into  highest  opposition 
and  contrariety  to  itself. 

But  it  is  high  time  I  should  proceed  to  the  second  thinj^ 
proposed;  which  is,  to  consider  some  of  the  horrible  conae' 
quences,  that  must  necessarily  flow  from  this  Antinomian 
scheme. 

It  must  follow  from  this  doctrine  of  theirs,  that  there 
are  many  unheHevers^  who  are  not  in  a  state  of  condemnation, 
and  are  not  the  objects  of  God's  wrath  and  displeasure; 
though  our  Lord  himself  asaures  us,  that  "  he  who  believeth 
not,  is  condemned  already;"  and  "  hath  the  wrath  of  God 
abiding  on  him."  John  3: 18.36.  For  there  can  be  no  great- 
er  repugnancy,  than  to  be  justified  and  condemned  at  the 
same  time.  And  this  may  probably  be  count  Zinzendorf'a 
meaning,  in  that  odd  !=aying  of  his;  "He  that  will  condemn 
natural  men,  who  neither  have  nor  can  have  the  Lord  Jesus 
in  their  hearts,  meddles  with  an  aflair,  that  does  not  at  all 
belong  to  him."* 

It  will  also  follow  from  hence,  that  there  is  no  need  of  any 
care  or  pains,  to  get  into  a  state  of  peace  or  favor  with  God. 
For  why  should  I  take  pains  to  obtain,  what  I  have  already; 
or  else  what  it  is  impossible  that  I  ever  should  have?  It  is 
enough  upon  this  supposition,  to  attend  to  the  Count's  ad- 
vice. "  Here  one  should  do  nothing,  but  quietly  attend  the 
voice  of  the  Lord."t  There  can  be  no  need  to  excite  any 
to  the  use  of  means;  but  according  to  another  direction  of 
his,  "  As  long  as  people  pursue  their  sinful  course  with 
pleasure,  and  do  not  see  their  danger,  one  must  have  pa- 
tience with  them. "if 

It  will  likewise  follow,  that  the  more  confidence  the  great- 
est sinner  in  the  world  entertains,  of  the  safety  of  his  state 
by  the  merits  of  Christ,  the  more  acceptable  will  he  be  to 
God;  and  the  more  will  he  promote  his  own  happiness. 
Thus  presumption  is  so  far  from  being  sinful  or  dangerous, 

»  Discourses  on  the  Redemption  of  Man.  Page  70. 
t  Page  29.  ;  Page  90. 


ANTIKOMIAN    DOCTRINE    REFFTED.  151 

that  it  is  our  greatest  duty  and  safety.  This  consequence 
the  Coinit  seems  to  allow.  "  There  is,"  says  he,  "  no  sinii(?f 
to  whom  Satan  has  not  lost  all  his  claim.  Ye  whoremongers 
and  thieves,  ye  rcvengeftd  and  murderers,  ye  liars  and  who- 
ever ye  are,  ye  fearful  and  unbelieving,  that  hear  and  read 
this,  will  ye  be  saved?  Believe  then,  that  Jesus  has  atoned 
and  paid  a  ransoui  for  you  all;  and  that  you  may  experience 
it  this  very  moincnt;  and  know  that  ye  have  been  healed  by 
his  wounds,  and  by  his  stripes.  Take  the  absolution,  look 
upon  him,  believe  and  rejoice;  arise,  gird  yourselves,  and 
run."*  flow  pleasing  must  such  doctrine  as  this  be  to  bold, 
careless  and  impenitent  sinners! 

It  will  moreover  follow,  that  no  man  need  to  have  any  ap- 
prehensions oii  danger,  from  any  course  of  sinning,  he  he  as 
bold  in  impiety,  as  daring  and  impenitent  in  his  sins,  as  he 
please.  For  if  he  be  justified  already,  and  all  he  has  to  do  is 
to  be  jyersuaded  of  it,  and  to  take  comfort  in  the  reflection, 
his  conscience  may  be  easy  and  pleasant.  Or  if  he  be  not 
justified  already,  he  never  will;  and  it  is  in  vain  to  fright 
himself  about  it.  He  may  therefore  safely  agree  with  the 
Count,  that  "  Sin  is  the  most  miserable  and  mean  thing 
under  the  sun,  not  worth  our  thoughts.  Sin  has  no  right 
nor  power;  nor  is  worthy  of  our  least  regards.  He  need  not 
so  much  as  look  upon  sin;  nor  think  it  worthy  of  one  cast  of 
his  eyes.f  For  it  is  also  true,  that  sinning  is  not  the  cause 
of  rejection,  according  to  the  New  Testament."^  What  is  the 
natural  language  of  this  doctrine,  but  an  exhortation  to  sin- 
ners to  go  on  courageously  in  their  sins,  without  care  or  fear? 

It  will  in  like  manner  follow  from  this  doctrine,  that  aa 
there  is  do  duty  necessary  for  our  safety,  being  justified  be- 
fore we  were  born,  so  that  there  can  be  no  duty  but  a  per- 
suasion  of  our  good  state,  necessary  for  our  comfort.  This 
the  Count  fully  acknowledges.  "  There  is,"  says  he,  ''  but 
one  duty,  which  is  that  of  believing.^  Holiness  is  a  nature; 
but  not  "a  duty,  as  morality  dreams. "||  What  sort  of  a  world 
would  there  quickly  be,  if  mankind  could  generally  suppose 
themselves  released  from  ail  duty,  either  to  God,  or  to  our 
neighbor,  or  to  ourselves! 

You  may  perhaps  imagine,  that  we  are  not  to  take  an  esti- 
mate of  the  Antinomian's  principles,  from  the  Count's  con- 

•  Pao-e  120.  f  Page  1.37.  I  Page  16. 

^  Pa|e  193,  jj  Page  165. 


152  ANTINOMIAN   DOCTRINE    REFUTED. 

cessions.  But  as  their  doctrines  in  the  point  under  consider- 
ation, are  the  same,  so  the  consequences  from  them  all  are 
the  same;  whether  they  do  so  readily  see,  or  ingenuously 
own  these  consequences,  or  not.  1  hope,  by  this  time  yott 
are  convinced  of  the  horrible  inconsistency  of  this  scheme? 
and  even  of  its  repugnancy  to  the  very  first  principles  of 
reason  and  common  sense. 

How  extravagant  is  the  pretence  of  the  actual  jvstiJic(it-ion 
of  a  non-entity;  of  pardon  to  those  who  never  oflended;  or 
of  reco?iciliation  to  God,  before  there  was  any  distance  or 
alienation  from  him!  But  this  was  done  in  the  "  eternal 
counsel  of  God."  Very  well!  Let  these  Antinomians  also 
publish  for  historical  truth,  that  the  man  .Christ  Jesus  was 
born  of  the  Virgin  Mary,  and  suffered  under  Pontius  Pilate, 
even  before  Adam  was  created;  that  the  day  of  judgment  ia 
already  come,  that  all  the  children  of  God  in  the  world  are 
now  actually  shining  in  their  robes  of  glory,  and  triumph- 
ing at  the  right  hand  of  Christ:  Or,  if  you  will,  that  I 
wrote  this  letter  to  you  before  the  world  began;  or  at  least, 
above  seventeen  hundred  years  ago.  There  is  just  the  same 
foundation  of  truth  in  the  one,  as  in  the  other.  For  all 
these  things  were  as  truly  the  objects  of  the  divine  counsel, 
as  o\iv  jit stifi cation;  and  in  that  respect  as  actually  true  from 
eternity,  or  from  the  time  of  Christ's  death,  as  that  would  be. 

How  inconsistent  and  absurd  is  the  strange  apprehension, 
that  sinners  are  acinaWy  justified^  reconciled  to  God,  and  ir>- 
stated  in  his  favor,  while  yet  habitually  indulging  their  lusta 
and  going  on  boldly  and  impenitently  in  sin  and  enmity  to 
God;  as  is  the  case  of  all  men  before  conversion  and  faith  iu 
Christ!  Are  men's  hearts  and  lives  contrary  to  God;  and 
yet  God  pleased  with  them  at  the  same  time'^  Are  they 
condemned  already,  the  children  of  WTath;  and  yet  reconci- 
led to  God,  and  at  peace  with  him?  Are  they  of  their  father 
the  devil,  whose  works  they  do;  and  yet  the  children  of  God, 
and  heirs  of  eternal  glory''  Can  heaven  and  hell  be  blended 
together?  Is  the  service  of  Christ  and  of  Belial  equally 
agreeable  to  a  pure  and  holy  God?  and  the  greatest  practical, 
as  well  as  speculative  contradictions,  reconciieable  to  truth? 
What  a  strange  medley  is  here!  What  a  door  to  all  licen- 
tiousness  is  here  set  open! 

In  short,  how  wild  and  chimerical  are  their  notions  oa 
the  article  of  our  justification  hy  faith!  U  we  are  indeed 
in  the  favor  of  God,  our  souls  are  in  the  same  degree  oi safety. 


ANTINOMIAN  DOCTRINE  REFUTED.  153 

whether  we  are  persuaded  of  this  or  not.  If  we  are  not  in 
the  favor  of  God,  our  j^ersuasion  of  a  state  of  safety  will 
not  influence  him  to  treat  us  as  his  favorites;  nor  to  consider 
that  as  true,  which  in  its  own  nature  is  false.  All  therefore 
that  is  left  for  faith  to  do,  according  to  them,  is  to  give  us 
ease  and  comfort  in  our  own  minds.  And  is  this  all  that  we 
are  to  understand  by  our  being  "justified  by  faith?"  Is  this 
all  we  are  to  understand  by  the  repeated  declarations  in  holy 
scripture,  that  the  believer  shall  he.  saved;  while  the  unbe- 
liever shall  be  damned?  If  so,  the  gospel-salvation  is  no 
more  than  merely  the  comfort  flowing  from  a  jyersuasion  of 
the  safety  of  our  present  state.  But  I  need  not  enlarge  in 
opposition  to  a  doctrine  so  apparently  repugnant  to  the 
whole  design  of  the  gospel,  so  manifestly  unreasonable,  and 
so  directly  subversive  of  all  practical  godliness.  "Do  we 
then  make  void  the  law  through  faith?  God  forbid!  yea,  we 
establish  the  law."  Rom.  3:31. 

It  is  infinitely  your  concern,  sir,  to  experience  in  your 
own  heart  something  more  than  a  mere  Antinomian  or  Mora- 
vian faith.  It  is  of  infinite  importance,  that  you  "  receive 
the  Lord  Jesus  Christ,"  and  that  you  "  walk  in  him;"  that 
you  experience  the  sanctifying  eflicacy  of  faith,  and  exem- 
plify the  "  obedience  of  faith,"  in  the  exercise  of  all  the 
graces  and  fruits  of  the  Holy  Spirit;  and  thereby  evidence  to 
yourself,  at  once,  the  sincerity  of  your  faith,  and  the  reality 
of  yonr  justification  before  God. 

Now,  that  the  Lord  may  direct  you  safe  in  the  way  of 
truth  and  righteousness,  to  the  kingdom  of  his  glory,  is 
the  prayer  of, 

Your,  &:c. 


LETTER   Xli. 

THE  DOCTPJNE  OF  A  SINNER'S  JUSTIFICATION,  BY 
THE  IMPUTED  RIGHTEOUSNESS  OF  CHRIS'I',  EXPLAIN- 
ED  AND  VINDICATED. 

SIR, 

It  is  indeed  as  you  represent  it,  "A  matter  of  great  con- 
sequence,  to  have  a  right  view  of  the  way  aiui  means  by  which 
God  will  be  reconciled  to  you,  and  by  which  vou  mav  have  a 
14 


154  IMPUTED   RIGHTEOUSNESS. 

title  to  life  eternal."  I  am  glad,  that  you  so  kindly  accept 
the  pains  I  have  taken,  to  set  the  Antinomian  doctrine  of 
justiiication  in  its  proj>er  colors.  For  though  "  you  did  not 
give  me  that  trouble  (as  you  are  pleased  to  express  it)  be- 
cause you  had  any  favorable  opinion  of  their  schemes,  but  to 
know  whether  1  was,  as  is  pretended,  of  their  opinion;  and  to 
know  how  1  could,  consistent  with  my  declared  sentiments, 
steer  clear  of  their  wild  notions:"  Yet  I  rejoice,  that. your 
desires  are  gratified,  and  that  you  are  "  set  right  in  that 
matter." 

But  "  you  yet  are,  as  you  have  all  along  been,  in  great 
difficulties  on  the  other  side  of  the  question,  and  cannot  see 
into  the  doctrine  of  a  sinner's  justification  by  the  imputed 
righteousness  of  Christ.  You  have  been  lately  reading  upon 
that  subject;  and  find  many  arguments  against  it,  that  you 
cannot  get  over.  Your  author  represents  it  as  unscriptural, 
and  imreasonable:  you  therefore  desire  me  to  give  you  a  right 
■view  of  that  doctrine,  and  answer  your  objections  against  it." 

There  is,  indeed,  sir,  no  cause  for  you  to  "  suspect,  that 
yo?i  shall  wear  out  my  patince.''  I  gladly  embrace  the  op- 
portunity, to  do  any  thing  in  my  power  to  give  you  satisfac- 
tion; and  to  assist  you  in  your  greatest  concern,  which  you 
have  reason  to  be  most  solicitous  about.  I  shall,  therefore, 
according  to  your  desire,  endeavor  in  the  first  place  to  give 
a  brief  view  of  the  doctrine  of  our  justifi,catio7i,  by  the  iwi- 
pifted  righteousness  of  Christ;  before  I  proceed  ta  consider 
your  objections  against  it. 

I  shall  first  consider  what  we  are  to  understand  hyjustifi' 
cafioTt;  and  in  what  sense  that  expression  is  used  in  i^crip- 
ture.  Should  1  herein  follow  some  of  our  wrangling  dispu- 
tants, I  know  not  how  many  distinct  meanings  of  the  word 
jnstif cation  I  might  set  before  you.  But  this  would  be  to 
darken  counsel,  by  words  without  knowledge;  the  tenii 
havivjg  one  invariable  meaning,  throughout  the  whole  Bible. 
It  ahvays  (as  far  as  I  have  been  able  to  observe)  constantly 
sigaiftes  being  "  esteeniied,  declared,  manifested,  or  pro- 
nounced righteous."  This  is  what  the  original  word,  both  in 
the  Old  and  New  Testament,  naturaily  signifies:  and  in  this 
sense  only,  it  is  always  used.  I  need  not  therefore  under- 
take, to  give  instances  of  the  use  of  the  word  in  this  sense, 
sipco  in  all  instances  it  is  used  in  this  sense  only.  This,  1 
believe,  must  be  acknowledged  by  every  one,  that  will 
thoroughly  and  impartially  examine  the  case.     I  think,  there 


IMPtlTED   RIGHTEOUSNESS.  155 

can  no  text  be  found,  where  justification  is  used  for  making 
ns  inherently  righteous. 

But  though  this  word  has  one  invariable  signification,  it  is 
used  in  Scripture  in  a  threefold  respect:  either  for  our  ^jc- 
•^eni  justification  in  the  sight  of  God,  for  ovu  justification  be- 
fore men  and  our  own  consciences,  or  for  ouv  justificaticn  at 
the  tribunal  of  our  Judge  at  the  last  day.  It  is  the  lirst  of 
these  that  falls  under  our  present  consideration:  which  is  to 
he  considered  as  our  acquittance  from  guilt,  and  our  accep- 
tance with  God  as  righteous  i?i  his  sight.  It  is  to  be  con- 
sidered as  a  sentence  of  absolution  and  acceptation,  by  the 
great  Judge  of  the  world.  As  justification,  therefore,  is  al- 
ways considered  in  Scripture  as  a  forensic  or  juridical  sen- 
tence, it  should  be  carefully  distinguished  from  the  infusion 
of  a  principle  of  grace,  or  inherent  righteousness.  Justifica' 
Hon  is  usually  in  Scripture  opposed  to  condemnation.  As 
this  latter  t'^erefore  does  not  imply  the  rendering  men  wick- 
ed and  guilty,  but  pronouncing  them  so:  Even  so  the  for- 
mer likewise  cannot  niean  rendering  men  righteous,  but  sen- 
tentially  declaring  and  pronouncing  them  so.  Were  this 
duly  attended  to,  many  of  the  objections  made  against  cur 
doctrine  of  "justification  by  the  righteousness  of  Christy" 
would  vanish  of  course.  You  will  be  pleased,  therefore,  all 
along  to  carry  this  in  your  mind,  that  I  am  not  considering 
how  we  should  become  inherently  righteous,  by  a  renovatioa 
of  our  nature;  but  how  we  may  be  acquitted  from  guilt,  and 
accepted  as  righteous,  by  the  sentence  of  our  glorious  Judge. 

I  proceed  to  consider  what  we  are  to  understand  by  the 
imputation  of  Christ's  righteousness. 

To  impute,  is  to  judge  or  esteem  any  matter,  character,  or 
ijuality,  whether  good  or  evil,  to  belong  to  a  person  as  Ms. 
And  may  either  refer  to  what  was  originally  his,  antecedent- 
ly to  such  imputation;  or  to  what  was  not  antecedently  his, 
but  becomes  so  by  virtue  of  such  imputation  only.  The 
Scriptures  abound  with  instances  of  both  these  sorts  of  itt^> 
pi(fatio?i. 

We  have  many  instances  in  Scripture  of  imputing  that  to 
a  person,  which  was  originally  his  own,  and  performed  by 
him  antecedently  (o  such  imputation.  Thus,  sin  is  said  t© 
he  imputed  to  a  sinner,  when  he  is  judged  or  treated  as  an 
offender.  "  Let  not  my  Lord,"  saysShimei,  *'  impute  iniqui- 
ty unto  me."  2  Sam.  19:  19.  And  thus  righteousness  is  im- 
puted to  the  saint,   when  he  is  judged   or  acknowledged 


156  IMPUTED    RIGHTEOUSNESS. 

righteous  (in  a  qualified  sense)  with  relation  to  a  particular 
fact,  done  in  conformity  to  the  preceptive  part  of  the  divine 
law.  "  Then  stood  up  Phineas,  and  executed  judgment,  and 
it  was  imputed  to  him  for  righteousness."  Psulml06:31. 
But  this  is  not  the  imputation  now  to  be  considered,  which 
respects  a  justification,  that  is  proposed  as  the  relief  of  a 
sinful  perishing  world,  against  the  penalty  of  the  condem- 
ning Za2z;,  and  implies  a  change  of  the  sinner's  state,  from 
guilt  to  grace,  from  death  to  life,  in  a  relative  sense. 

I  proceed  then  to  observe,  that  also  may  be  said  to  be  im- 
puted to  a  person,  which  was  not  his  own  originally  or  ante- 
cedently; but  is  judged  and  esteemed  to  belong  to  him,  and 
is  his  on  account  of  such  imputation  only.  Thus  a  debt  is 
imputed  to  a  surety;  and  the  surety's  payment  of  a  debt  is 
imputed  to  the  principal  debtor,  and  is  pleadable  by  him  in 
discharge  from  his  creditor's  demands.  "  If  he  have  wrong- 
ed thee,  or  oweth  thee  aught,  (says  Paul  of  Onesimus)  put 
that  on  my  account,  (Greek)  impute  it  unto  me."  Thus  our 
sins  are  imputed  unto  Christ;  inasmuch  as  he,  in  the  charac- 
ter of  our  surety,  has  undertaken  to  discharge  those  debts  to 
the  justice  of  God.  And  thus  his  righteousness  is  i?nputed 
unto  us;  it  having  been  wrought  out  in  our  place  and  stead, 
and  given  to  God  in  payment  on  our  behalf. 

These  things  being  premised,  we  are  to  understand  the 
imputation  in  question,  to  be  God's  gracious  donation  of  the 
perfect  righteousness  of  Christ  to  believers,  and  his  accepta- 
tion of  their  persons  as  righteous,  on  the  account  thereof. 
Their  sins  being  itnputed  to  him,  and  his  obedience  being 
imputed  to  them,  they  are  in  virtue  hereof  both  acquitted 
from  guilt,  and  accepted  as  righteous  before  God. 

We  are  not,  therefore,  to  understand  our  justification  by 
the  imputed  righteousness  of  Christ  as  implying  and  suppo- 
sing, that  God  does  esteem  believers  to  be  what  indeed  they 
are  not.  He  esteems  them  to  be  poor,  sinful,  imperfect  men, 
who  have  no  otherwise  satisfied  the  claims  of  his  justice,  and 
the  demands  of  the  law,  than  by  the  obedience  oi  their  surety: 
which  is  really  by  a  gracious  imputation  become  theirs,  and 
they  are  on  the  account  thereof  become  indeed  righteous  in 
God's  sight;  although  antecedent  to  that  imputation,  they  were 
legally  condemned  criminals,  and  though  they  yet  remain 
inherently  imperfect  and  sinful  creatures. 

We  are  further  to  consider,  that  this  righteousness  of 
Christ  is  imputed  to  none  but  believers;  but  is,  as  the  apostle 


IMPUTED    RIGHTEOUSNESS. 


157 


expresses  it,  revealed  from  faith  to  faith.  It  is  not  imputed 
before  we  have  faith,  as  the  Antinomians  dream;  nor  is  the 
imptitation  delayed,  till  the  fruits  and  effects  of  faith  in  an 
obedient  life  appear,  as  some  others  seern  to  suppose:  but  it 
is  imputed  at  and  upon  our  believing.  "  It  shall  be  imputed 
if  we  believe."  Rom.  4:24.  Faith  is  the  receimng  an  offered 
Saviour  (John  1:12.)  in  his  person,  his  offices,  and  all  his 
benefits;  and  therefore  it  is  a  receiving  his  righteousness, 
which  is  one  of  his  benefits,  freely  offered  in  the  gospel,  to 
all  that  will  accept  it. 

So  I  am  prepared  to  observe  to  you,  that  we  are  to  under- 
stand our  justification  by  the  imputed  righteousness  of  Christ, 
to  signify  and  imply,  "  A  gracious  sentence  of  God,  where- 
by a  sinner,  antecedently  guilty  in  his  sight,  is,  upon  his 
believing  in  Christ,  acquitted  from  guilt,  accepted  as  right- 
eous, and  entitled  to  all  the  benefits  of  the  covenant  of  grace, 
on  account  of  what  Christ  has  done  and  suffered  for  him." 

Thus,  sir,  I  have  endeavored,  in  as  few  words  as  possible, 
to  give  you  a  just  and  clear  view  of  the  doctrine  before  us; 
and  am  now  ready  to  consider  your  objections. 

You  first  object,  that  "  the  imputation  oi  om  sins  to  Christ, 
or  the  imputation  of  Christ's  righteousness  to  us,  are  no 
where  mentioned  in  the  word  of  God;  that  the  terriis  and  ex- 
pressions used  in  this  case,  are  certainly  of  human  invention; 
and  the  doctrine  therefore  to  be  suspected,  as  having  its 
origin  rather  from  our  scholastic  divines,  than  from  the  ora- 
cles of  God." 

Your  first  supposal  is,  that  the  imputation  of  our  sins  to 
Christ  is  no  where  mentioned  in  the  word  of  God.  If  you 
mean  by  this,  that  we  no  where  in  Scripture  find  that  propo- 
sition, in  so  many  express  words,  that  our  "  sins  are  imputed 
to  Christ,"  this  is  true:  but  I  hope  to  show  you  it  is  altogether 
impertinent.  But  if  you  mean  by  this,  that  we  can  no  where 
find  full,  clear,  and  undeniable  evidence  from  Scripture  of 
the  imputation  of  the  sins  of  believers  to  Christ,  I  will  en- 
deavor immediately  to  convince  you  of  your  mistake. 

The  whole  Levitical  dispensation  was  purposely  designed 
to  represent  this  comfortable  truth  to  us.  This  was  the  end 
of  all  their  sacrifices,  and  bloody  oblations,  for  the  remission 
of  their  sins.  They  did  not  imagine,  or  at  least  God  did  not 
design  they  should  imagine,  that  their  sin  and  guilt  v/as  ac- 
tually, to  all  intents  and  purposes,  transferred  from  the  of- 
fender to  the  victim:  but  they  were  hereby  led  to  look  to 
14* 


158  IMPUTED    RIGHTEOUSNESS. 

Christ,  the  antitype  of  all  their  sin-offerings,  in  faith  and 
hope  that  their  sins  should  all  be  "  imputed  to  him;"  and 
themselves,  through  the  merit  of  "  his  sacrifice,"  be  acquitted 
from  guilt.  This  design  of  all  their  expiatory  sacrifices  was 
more  clearly  exhibited  to  them  in  the  institution  of  the  scapC' 
goat;  where  the  imputation  of  our  sins  to  Christ  was  in  the 
most  lively  manner  represented.  "  And  Aaron  shall  lay  both 
his  hands  upon  the  head  of  the  live  goat;  and  confess  over 
him  all  the  iniquities  of  the  children  of  Israel,  and  all  their 
transgressions  in  all  their  sins,  putting  them  upon  the  head 
of  the  goat;  and  shall  send  him  away,  by  the  hand  of  a  lit 
man,  into  the  wilderness;  and  the  goat  shall  bear  upon  him 
all  their  iniquities,  unto  the  land  not  inhabited,"  Lev.  16:21^ 
22.  Here  was  a  plain  and  express  communication,  or  trans- 
ferring of  guilt,  from  God's  people  to  the  scape-goat.  All 
the  iniquities  of  God's  people,  all  their  transgressions  in  all 
their  sins,  were  laid  upon  his  head.  He  bore  upon  him  all 
their  iniquities:  or,  in  other  words,  their  sins  were  imputed 
to  him.  Now  you  cannot  suppose  that  all  the  hopes  of  the 
children  of  Israel  terminated  upon  this  goat.  You  must  sup- 
pose that  they  looked  to  the  great  antitype,  to  whom  their 
guilt  was  indeed  to  be  transferred,  and  their  sins  imputed; 
and  from  whom  they  expected  their  discharge  and  justifica- 
tion. Hence  it  plainly  appears,  that  all  the  hopes  which  the 
church  of  God,  in  all  the  ages  and  dispensations  thereof,  have 
entertained  of  the  forgiveness  of  sin,  and  reconciliation  to 
God,  was  through  the  imputation  of  their  sins  to  Christ,  the 
substance  of  all  the  Levitical  shadows,  and  the  only  true  sin- 
offering. 

The  same  doctrine,  which  was  so  plainly  pointed  out  by 
these  typical  rites,  is  fully  and  abundantly  confirmed  by  very 
many  plain  and  clear  passages  of  Scripture,  which  cannot, 
with  any  appearance  of  propriety,  be  construed  in  any  other 
sense  than  that  I  am  pleading  for.  Thus,  Isaiah  3:6.11. 
<-■'  The  Lord  hath  laid  upon  him  the  iniquity  of  us  all.  For 
he  shall  bear  theii  iniquities."  2  Cor.  5:21.  "  For  he  hath 
made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we  might 
be  made  the  righteousness  of  God  in  him."  Gal.  3:13. 
■•'  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
niade  a  curse  for  us."  1  Pet.  2:24.  "  Who  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree."  Many  other  texts  to 
the  like  purpose  might  be  quoted:  but  these  are  every  way 
sufficient  to  decide  this  point. 


IMPUTED    RIGHTEOUSNESS.  159 

If  "  the  iniquity  of  us  all"  could  be  «  laid  upon  Christ, 
and  he  "  bear  our  iniquities"  no  other  way  but  by  imputa- 
tion, it  then  appears  from  Isa.  53.  that  our  iniquities  were 
imputed  to  him.  And  I  think  the  adversaries  of  this  doctrine 
can  make  no  rational  pretence  to  any  other  way  in  which  our 
sins  can  be  said  to  be  laid  upon  Christ,  and  he  be  said  to 
hear  our  iniquities. 

If  Christ  has  been  "  made  sin  for  us,"  according  to  2  Cor. 
5.  he  must  be  made  sin  for  us  (and  treated  as  a  sinner)  either 
by  his  own  personal  fault,  or  by  the  imputation  of  our  sin  to 
him.  I  can  think  of  no  other  possible  way  in  which  this  can 
be  supposed,  but  one  of  these  two.  Now  the  blasphemy  of  the 
former  supposition  obliges  us  to  reject  it  with  abhorrence; 
and  therefore  the  latter  must  be  allowed. 

If  Christ  hath  been  made  a  "  curse  for  us,"  according  to 
Gal.  3.  he  must  then  have  the  violation  of  the  law  imputed 
to  him;  otherwise  the  curse  of  it  could  not  in  justice  have 
been  inflicted  upon  him.  To  inflict  the  curse,  or  penalty  of 
a  law,  upon  one  nowise  chargeable  with  the  violation  of  it, 
is  contrary  to  the  justice  both  of  God  and  man.  And  I  can 
imagine  no  other  way  by  which  our  blessed  Saviour  could  be 
chargeable  with  the  violation  of  the  law  of  God,  and  thereby 
be  obnoxious  to  the  curse  of  it,  but  through  the  imputation 
of  our  sin  and  guilt  to  him. 

If  our 'blessed  Saviour  "  bare  our  sins  in  his  own  body," 
and  was  punished  for  our  sins  upon  the  cross,  according  to 
1  Pet.  2.  our  sins  then  must  be  laid  to  his  charge,  and  pu- 
nished upon  him,  either  by  imputation,  or  some  other  way. 
Here  then  let  our  adversaries  speak  sense,  and  tell  us,  if 
they  can,  what  other  way  this  could  possibly  be  done. 

Pardon  me,  sir,  if  I  am  forced  to  tell  you,  that  it  is  too 
trifling  an  evasion  to  be  adopted  by  men  of  learning  and 
sense,  to  urge  against  us,  that  the  word  imputation  is  not 
used  in  this  case  in  Scripture,  when  so  many  expressions  are 
used  in  Scripture  which  fully  and  necessarily  imply  it,  and 
are  of  the  same  significancy.  True,  we  do  not  read  in  ex- 
press  words  that  our  sins  were  imputed  to  Christ.  But  we  do 
read  in  express  words,  that  our  iniquities  were  "  laid  upon 
him;"  that  he  hare  them;  that  he  was  "  made  sin,"  or  le- 
gally reputed  a  sinner,  on  the  account  of  them:  that  he 
"  bare  them  in  his  own  body,"  or  was  punished  for  them, 
upon  the  cross,  and  bore  the  "  curse  of  the  law,"  which  we 
had  violated.     And  if  all  this  do  not  amount  to  the  same 


160  IMrUTBD   RIGHTEOUSNESS. 

thing  as  the  imputation  of  our  sins  to  Christ,  I  niust  for  ever 
despair  of  understanding  the  meaning  of  the  most  plain  and 
familiar  expressions. 

Dear  sir,  allow  me  the  freedom  to  observe  to  you,  that 
you  have  been  guilty  of  innumerable  sins:  if  these  have  not 
been  imputed  to  Christ,  if  he  hath  not  "  borne  your  sins," 
if  he  hath  not  satisfied  the  divine  justice  on  account  of  them, 
they  must  yet  be  imputed  to  you,  and  you  must  "  bear  your 
iniquity"  yourself:  you  must  yet  be  under  the  guilt  of  all 
your  sins,  and  under  all  the  curses  of  the  broken  law.  A 
thought  which  will  administer  but  little  comfort  here,  and  less 
at  the  tribunal  of  Christ,  if  this  should  then  be  found  to  be 
your  case.     A  thought  big  with  horror! 

I  now  proceed  to  consider,  whether  the  "  imputation  of 
Christ's  righteousness  to  us"  is  no  where  mentioned  in  the 
word  of  God.  I  must  here  again  acknowledge  that  this  pro- 
position, "  Christ's  righteousness  is  imputed  to  believers," 
is  no  where  to  be  found  in  the  Sriptures,  in  express  terms. 
But  then  we  have  so  many  full  and  clear  testimonies  in  Scrip- 
ture to  the  doctrine  contained  in  that  proposition,  that  there 
can  be  no  reason  to  call  the  truth  of  it  in  question.  Thus, 
Jer.  23:6.  "  This  is  the  name  whereby  he  shall  be  called, 
the  Lord  our  righteousness."  Rom.  3:25,26.  "  Whom  God 
hath  set  forth  to  be  a  propitiation,  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins,  to  de- 
clare at  this  time  his  righteousness,  that  he  might  l3e  just, 
and  the  justifier  of  him  which  believeth  in  Jesus."  Rom. 
5:18,19.  "  Therefore,  as  by  the  offence  of  one  judgment 
came  upon  all  men  to  condemnation,  even  so  by  the  righte- 
ousness of  one  the  free  gift  came  upon  all  men  unto  justifi- 
cation of  life.  For  as  by  one  man's  disobedience  many  were 
made  sinners,  so  by  the  obedience  of  one  shall  many  be 
made  righteous."  Rom.  8:3,4.  "  God  sending  his  own  Son, 
in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh,  that  the  righteousness  of  the  law  might  be  fulfilled 
in  us."  Rom.  10:4.  "  For  Christ  is  the  end  of  the  law  for 
righteousness,  to  every  one  that  believeth."  1  Cor.  1:30. 
"  But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made 
unto  us  wisdom,  and  righteousness,  and  sanctification,  and 
redemption."  2  Cor.  5:21.  "  That  we  might  be  made  the 
righteousness  of  God  in  him." 

I  might  have  added  very  many  more  texts  of  Scripture  to 
the  same  purpose:  but  how  can  more  be  needful  to  satisfy 


IMPUTED    RIGHTEOUSNESS.  161 

any  man  of  the  truth  of  our  justification  by  the  imputation 
of  Christ's  righteousness,  who  attentively  reads,  and  impar- 
tially weighs  these  cited  texts,  without  prejudice  against  the 
doctrine,  or  a  bias  to  some  favorite  scheme?  Let  it  be  con- 
sidered, here  we  are  expressly  assured,  that  Christ  is  "  the 
Lord  our  righteousness;"  that  it  is  by  "  his  righteousness" 
we  obtain  remission  of  sins;  that  by  "  his  righteousness" 
God  is  the  justifier  of  him  which  believeth  in  Jesus;  that  by 
*'  his  righteousness"  we  have  justification  of  life;  and  by 
"  his  obedience"  we  are  made  righteous;  that  by  his  being 
sent  for  sin,  and  condemning  sin,  the  "  righteousness  of  the 
law"  is  fulfilled  in  ys;  that  he  is  the  "  end  of  the  law  for 
righteousness"  to  the  believer;  that  he  is  of  God  made  unto 
us  righteousness;  and  we  are  made  the  "  righteousness  of 
God  in  him."  Is  it  possible  that  the  doctrine  I  am  pleading 
for  should  be  expressed  in  plainer  and  stronger  terms?  The 
word  impute,  or  imputation,  is  not  indeed  found  in  these  texts; 
but  the  thing  intended  by  it  is  plainly  found  there.  Let  that 
be  allowed,  and  I  shall  maintain  no  controversy  with  you 
about  the  meaning  or  use  of  a  word.  Let  it  be  allowed,  that 
Christ  has  fulfilled  the  righteousness  of  the  law  for  believers; 
that  his  righteousness  has  become  theirs;  that  they  have 
thereby  remission  of  sins,  are  justified  before  God,  and  made 
righteous:  let  these  things  be  owned,  and  it  will  not  be  of  so 
great  importance  whether  you  consent  to  the  propriety  of  the 
word  imputation  in  this  case  or  not.  Now  these  things  you 
must  allow,  or  deny  the  very  language  of  the  quoted  texts: 
and  by  allowing  these  things,  you  will  allow  all  that  is  in- 
tended by  those  who  plead  for  the  imputation  of  Christ's 
righteousness.  But  why  must  the  word  impute,  or  imputa- 
tion,  be  found  fault  with?  Be  pleased  to  read  the  fourth 
chapter  to  the  Romans,  and  observe  how  often  righteousness 
is  there  said  to  be  imputed  to  them  that  believe.  Though  the 
righteousness  there  said  to  be  imputed  is  not  expressly  called 
"  the  righteousness  of  Christ,"  yet  that  is  fully  implied;  for 
it  was  a  righteousness  whereby  Abraham  was  justified,  v.  2. 
A  "  righteousness  without  works,"  v.  6.  A  righteousness 
by  which  "  our  sins  are  covered,"  that  "  the  Lord  will  not 
impute  them,"  v.  6,7.  A  righteousness  by  which  God  is  the 
"  Father  of  all  them  that  believe,"  v.  11.  And  a  righteous- 
ness through  which  Abraham  had  "  the  promise  that  he  should 
be  the  heir  of  the  world,"  v.  13.  Now  can  any  man  pre- 
tend to  ^personal  righteousness,  which  all  these  chaiacters 


162  IMPUTED    RIGHTEOUSNESS. 

are  fairly  applicable  to?  Or  can  these  characters  justly  be  apr 
plied  to  any  other,  save  the  "  righteousness  of  Christ"  only? 

I  hope,  by  this  time,  you  are  convinced  that  the  Scripture 
is  not  a  stranger  to  the  doctrine  oi  justijication  by  the  im- 
p^ited  righteousness  of  Christ.  I  would  therefore,  sir,  entreat 
you  to  consider,  it  is  of  infinite  consequence,  that  you  your- 
self be  not  a  stranger  to  that /hi/A,  by  which  you  may  receive 
thip  righteousficss,  may  have  this  imputed  to  you,  and  may 
in  virtue  of  this  be  accepted  (your  person  and  your  sincere 
performances)  as  "  righteous  before  God." 

But  I  have  been  too  tedious  in  my  answer  to  your  first  ob- 
jection. I  therefore  hasten  to  consider  what  you  have  further 
to  object  against  this  important  truth. 

*'  Your  author,"  you  tell  me,  "  argues,  that  if  faith  be 
*  imputed  for  righteousness'  unto  the  justification  of  a  sinner, 
then  Christ's  obedience  cannot  be  imputed  to  that  end,  un- 
less our  faith  and  Christ's  righteousness  be  supposed  to  be 
the  same  thing;  that  there  is  nothing  more  evident  than  that 
fiith  (which  is  so  often  said  to  be  imputed  for  righteousness, 
R«)m.  4.)  is  properly  our  own  personal  righteousness:  that 
the  word  faith  (in  Greek)  signifies  faithfulness,  as  well  as 
believing;  and  includes  evangelical  obedience  in  the  nature 
of  it:  that  God  deals  with  us  as  moral  agents;  and  imputes  to 
us  the  righteousness  which  we  personally  have,  and  not  tliat 
which  we  personally  have  not^ 

I  take  this  to  be  the  most  plausible,  and  the  most  weighty 
objection  against  the  doctrine  under  consideration  that  has 
ever  been  made:  and  it  therefore  deserves  to  be  distinctly 
taken  notice  of.  I  shall  accordingly  endeavor  to  show,  that 
the  faith  which  is  "  imputed  unto  righteousness"  (for  so,  I 
think,  should  the  words  be  rendered,)  does  not  include  obe- 
dience in  the  nature  of  it.  I  shall  proceed  to  prove  that  the 
faith,  which  is  imputed  to  believers  "  unto  their  justifica- 
tion," is  not  their  own  personal  righteousness;  and  then  en- 
deavor to  make  it  evident,  that  if  yovr  construction  of  those 
passages  in  Rom.  4.  were  granted,  it  would  make  nothing 
against  the  doctrine  of  our  justif  cation  by  the  "  imputed 
righteousness  of  Christ." 

I  am  first  to  show,  that  the  faith  which  is  imputed  unto 
righteousness  does  not  include  obedience  in  the  nature  of  it, 
considering  faith  in  its  reference  to  justification;  or  (as  some 
express  themselves)  in  its  office  of  justifying.  For  though  a 
true  and  lively  faith  has  its  influence  in  purifying  the  hearts 


rMPUTED    RIGHTEOUSNESS.  163 

and  lives  of  men,  and  producing  obedience,  yet  it  is  of  the 
very  nature  of  faith  to  exclude  all  opinion  of  mtrit  in  our- 
selves, to  respect  the  promise  of  God's  mercy,  and  directly 
send  us  to  Christ  for  justification  and  acceptance  with  God, 
through  his  merits  and  righteousness.  So  that  jvstifijing 
faith,  as  such,  does  not  include,  in  its  nature,  works  of  obe- 
dience. I  need  not  use  many  arguments  to  prove  thisj  the 
apostle  having  in  the  plainest  and  strongest  terms  declared  it. 
It  is  the  very  scope  and  design  of  the  apostle's  argument  in 
this  fourth  chapter  to  the  Romans,  to  prove  that  we  are  "jus- 
tified by  faith,  without  works."  This  was  the  argument  of 
the  preceding  chapter;  which  is  confirmed  and  illustrated  in 
this,  by  the  exami)les  of  Abraham  and  David.  "  For  if 
Abraham  were  justified  by  works,  he  hath  whereof  to  glory; 
but  not  before  God.  For  what  saith  the  Scripture?  Abraham 
believed  God;  and  it  was  counted  unto  him  for  righteousness. 
Now  to  him  that  worketh  is  the  reward  reckoned,  noi  of 
grace,  but  of  debt.  But  to  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith  is  counted 
for  righteousness.  Even  as  David  also  describeth  the  bless- 
edness of  the  man  unto  whom  God  imputeth  righteousness 
without  works,"  Rom.  5:2.6. 

The  apostle  is  here  using  a  variety  of  unanswerable  argu- 
ments against  the  doctrine  f  am  now  impleading.  He  argues, 
that  if  Abraham's  faith  had  included  works  or  obedience  in 
it,  he  would  "  have  had  whereof  to  glory."  All  works,  all 
acts  of  obedience  whatsoever,  are  formally  our  own,  being 
done  by  ourselves;  and  therefore  may  be  gloried  of  as  such: 
but  Abraham  had  not  "  whereof  to  glory  before  God;"  and 
therefore  Abraham's  faith  did  not  include  works  of  obedience 
in  the  nature  of  it,  considering  it  as  "  counted  to  him  for 
righteousness."  He  next  shows  us,  that  if  we  had  the  be- 
nefit oi  justification  as  a  reward,  upon  the  account  of  any 
works,  of  any  obedience  whatsoever,  the  reward  would  not 
be  of  ^m<:-e,  but  oi  daht.  For  by  whatever  law,  by  whatever 
covenant-transaction,  a  reward  becomes  due  to  any  sort  of 
works,  or  obedience,  it  is  however  become  dye,  and  may  be 
claimed  as  a  debt  upon  the  performance  of  such  u-orks,  or 
obedience.  Whence  it  follows  that  no  sort  of  obedience, 
either  legal  or  evangelical,  can  be  incladed  in  the  nature  of 
K  justifying  faith,  as  such,  if  we  are  jissl^fied  of  grace,  rrot 
of  debt.  He  shows  us,  that  wii(3re  faith  is  imputed  unto 
righteousness,  it  is  imputed  to  \um  "  that  worketh  not,"  that 


164  IMPUTED     RIGHTEOUSNESS. 

doeth  no  "  wprks  of  righteousness,"  at  all,  dependeth  upon 
none  at  all  of  his  own  doing,  in  order  to  his  justijication: 
And  therefore  it  cannot  possibly  be,  that  suchyai//t  has  any 
sort  oi  works,  any  sort  of  obedience,  included  in  the  nature 
of  it,  as  it  is  'd  justifying  faith.  \i  jvstiji.es onXy  as  it  receives 
a  divine  gift,  freely  otfered:  or  in  the  apostle's  language,  as 
it  "  believeth  on  him  who  justifieth  the  ungodly."  Here  is 
no  room  left  for  any  evasion.  After  ever  so  many  critical 
distinctions  are  made,  "  Him  that  worketh  not,"  is  "  him 
that  worketh  not."  He  moreover  shows  us,  that  the  faith 
under  consideration  is  a  "  believing  on  him  that  justifieth 
the  ungodly:"  and  therefore  cannot  include  evangelical  obe- 
dience in  the  nature  of  it;  unless  evangelical  obedience,  and 
ungodliness  be  the  same  thing.  It  is  true,  that  a  person  when 
justified,  or  when  exercising  that  faith  through  which  he 
is  justified,  ceases  to  be  in  his  state  and  habitual  course  un- 
godly; for  he  has  a  faith  which  not  only  sends  him  to  Christ 
for  justification,  but  for  sanctification  too,  and  which  not  only 
embraces  the  promise,  but  the  precept  too,  and  is  a  vital 
active  principle  of  obedience.  But  then  there  is  no  mo- 
ment of  time  intervenes  between  his  state  of  ungodliness 
and  his  justification.  He  further  shows,  that  God  "  impu- 
teth  righteousness,"  for  our  justification,  without  works: 
And  therefore  obedience  cannot  be  included  in  the  nature 
of  justifying  faith,  as  such;  unless  obedience  be  without 
works  also.  Here  likewise  the  expressions  are  strong  and 
plain.  There  is  no  room  for  shift,  or  cavil.  When  all  the 
most  plausible  pretences  in  the  world  are  made  to  avoid  the 
force  of  these  expressions,  "  without  works,"  is  "  without 
works"  still. 

How  admirable  does  the  pretence,  w^hich  I  am  opposing, 
appear,  when  the  apostle  does,  with  his  own  pen,  in  as  strong 
and  pointed  language  as  can  be  used,  obviate  the  pretence, 
reject  it,  and  refute  it;  and  that  too,  in  the  very  context,  upon 
which  it  is  founded.  I  need  therefore,  offer  no  other  argu- 
ments to  clear  this  point:  it  is  effectually  done  to  my  hand  by 
the  apostle  himself:  And  his  reasoning  ought  to  take  place, 
against  all  objections.  Could  we  he  justified  by  any  sort  of 
works  or  obedience,  personally  performed  by  us,  we  should 
"  have  whereof  to  glory:"  And  were  our  justification  a  re- 
ward given  on  account  of  any  works  of  obedience  of  ours, 
it  would  be  of  debt,  and  not  of  grace.  But  both  these  things 
are  inconsistent  with  God's  gracious  dispensation  towards 


IMPUTED     RIGHTEOUSNESS.  165 

IIS.  lie  "  imputeth  righteousness  to  him  that  worketh  not; 
he  justifieth  the  ungodly;  he  imputeth  righteousness  without 
works."  And  therefore  the  faith,  which  is  imputed  unto 
righteousness,  does  not,  cannot,  as  such,  include  any  sort  of 
obedience  in  the  nature  of  it. 

I  pro^^eed  now  to  prove  to  you,  that  the  faith,  which  is 
imputed  to  believers  unto  their  justification,  is  not  their 
own  personal  righteousness.  This  will  evidently  appear,  if 
you  duly  consider  these  following  arguments: 

That  righteousness,  by  which  a  sinner  is  justijied,  is 
"the  righteousness  of  God."  "  The  righteousness  of  God 
is  revealed  from  faith  to  faith,"  Rom.  1:17.  "  We  are  made 
the  righteousness  of  God  in  him,"  1  Cor.  .5:21.  "  The 
righteousness  of  God,  which  is  by  faith  of  Jesus  Christ,  unto 
all,  and  upon  all  them  that  believe,"  Rom.  3:21.  Now  it 
cannot  be  true,  that  the  "  righteousness  of  God,"  and  our 
own  inherent  "  personal  righteousness,"  are  the  same  thing. 
If  it  be  pretended  that  faith  is  the  gift  of  God,  and  as  such  it 
is  the  righteousness  of  God,  the  answer  is  easy.  Faith,  consid- 
ered in  itself,  as  a  principle,  is  ours  subjectively;  and  consider- 
ed in  its  exercise,  it  is  ours  formally,  or  our  own  personal  act; 
and  in  that  respect,  so  far  as  it  is  any  righteousness  at  all,  it  is 
our  own  personal  righteousness:  And  therefore  as  it  is  our  own 
personal  righteousness,  it  can  no  more  proj)erly  be  said  to  be 
the  righteousness  of  God,  than  our  breath  can  be  said  to  be  the 
breath  of  God,  our  words  to  be  the  words  of  God,  or  our  locomo- 
tion to  be  the  motion  of  God.  For  our  power  to  breathe,  to 
speak,  or  to  move,  is  as  truly  the  •'  gift  of  God,"  as  our  pow- 
er to  believe.  Besides,  ail  pretences  of  this  kind  are  utterly 
excluded  by  the  quoted  texts.  For  if  faith  cannot  with  any 
propriety  be  said  to  be  "  revealed  from  faith  to  faith;"  if  we 
cannot  with  any  propriety  say,  thd.t  faith  is  a  "righteousness 
by  faith  of  Jesus  Christ;"  then  faith  is  not  the  "  righteousness 
of  God,"  by  which  we  are  justified:  and  therefore  we  cannot 
be  justified  by  faith,  as  it  is  our  own  inherent  personal  right- 
eousness, and  yet  be  justified  by  the  "  righteousness  of 
God." 

jMoreover,  we  are  said  to  be  "  made  righteous  by  the 
obedience  of  Christ,''  Rom.  5: 19.  And  to  be  justified  by 
"  the  blood  of  Christ,"  Rom.  5:9.  But  faith,  as  it  is  our 
personal  inherent  righteousness,  is  in  no  respect  the  obedi- 
ence of  Christ  or  the  blood  of  Christ;  and  therefore  faith,  as 
it  is  our  personal  inherent  righteous. less,  can  in  no  respect 
15 


160  IMPUTED     RIGHTEOt/SNJBSS. 

be  that  righteousness  by  which  we  are  justified,  or  "  made 
righteous  before  God." 

Furthermore,  faith,  as  it  is  our  personal  inherent  right- 
eousness, is  our  oton:  But  the  righteousness  by  which  we 
are  justified  is  not  our  own.  "  Not  having  my  own  right- 
eousness," Phil.  3:9.  And  therefore,  faith,  as  our  personal 
inherent  righteousness,  does  not  justify  us  before  God. 

I  will  only  add,  if  faith,  as  it  is  our  inherent  personal 
righteousness,  cannot  answer  the  demands  of  the  moral  law, 
it  c8innotJvstifi/  us,  consistently  with  the  perfections  of  the 
divine  nature:  but  the  former  is  true,  and  therefore  the  lat- 
ter. If  ''  there  had  been  a  law  given,  which  could  have 
given  life,  verily  righteousness  should  have  been  by  the 
law,"  Gal.  3:  21 .  But  this  was  impossible  in  the  case  of 
fallen  man,  as  being  utterly  inconsistent  with  the  divine 
perfections.  1  think  no  man  will  pretend,  that  our  persona! 
inherent  lighteousness  can  answer  the  demands  of  the  moral 
law.  I  shall  therefore  only  endeavor  to  show  you,  how  it  is 
utterly  inconsistent  with  the  divine  perfections,  that  sinners 
should  be  justified  by  any  righteousness,  which  will  not  an- 
swer the  demands  of  the  moral  laic. 

It  cannot  be  agreeable  to  the  justice  of  God,  that  we 
should  h<d  justified  by  any  righteousness,  which  will  not  an- 
swer the  demands  of  the  moral  law.  For  which  reason, 
"  God  sending  his  own  Son,  in  the  likeness  of  sinful  flesh 
and  for  sin,  condemned  sin  in  the  flesh,  that  the  righteous- 
ness of  tJic  law  might  be  fulfilled  in  us,"  Rom.  8:3,4.  It  is 
by  "  declaring  Christ's  righteousness  (by  which  the  demands 
of  the  moral  law  are  satisfied)  that  God  can  be  just,  and  yet 
the  justifier  of  him  that  believeth  in  Jesus,"  Rom.  3:26. 
The  glorious  God  justly  gave  us  the  law,  as  the  rule  of  our 
obedience;  justly  required  our  perfect  conformity  to  it;  just^ 
ly  annexed  the  penalties  to  it  in  case  of  disobedience.  The 
law  was  founded  upon,  and  flowed  from  the  justice  of  the 
divine  natu'^e.  Obedience  to  it  was  required,  and  the  pen- 
alties of  it  were  annexed,  by  the  rectoral  justice  of  the  great 
Governor  of  the  world.  And  the  justice  of  God  is  now  the 
same  that  it  was  when  this  law  was  first  given;  and  with  the 
same  inflexible  severity  requires,  that  it  he  fulfilled,  and  not 
a  tittle  of  it  pass  away  or  be  destroyed.  The  same  justice, 
which  annexed  the  penalties,  must  be  satisfied  for  the  viola- 
tion of  the  law,  in  such  manner  as  that  the  honor  of  a  right- 
eous judge  may  be  secured,  and  the  penalty  of  the  law  fulfil- 


mPUTED    RIGHTEOUSNESS.  167 

led.  Whence  it  follows,  that  no  personal  inherenrt  righteous- 
ness of  ours  whatsoever,  can  justify  us  before  God,  consistent 
with  his  rectoral  justice;  because  it  cannot  answer  the  de- 
mands of  the  moral  law. 

It  is  altogether  impertinent,  to  pretend,  that  Christ  has 
procured  easier  ternris,  than  obedience  to  the  l.axc  of  nature. 
And  that  our  sincere  obedience  to  ihegospel'is  now  tiie  con- 
dition of  OUT  justiJi.cation,  For  the  question  still  recurs, 
Which  way  is  the  moral  laic  fulfilled?  Has  Christ  fulfilled 
that  for  us,  and  in  our  place  and  stead;  or  has  he  not?  If  he 
has,  we  then  have  a  better  righteousness,  to  plead  for  our 
justification,  than  any  personal  inherent  righteousness  of  our 
own.  But  if  he  has  not,  the  Imv  has  still  its  full  challenges 
upon  us  (penal,  as  well  as  preceptive)  notwithstanding  any 
righteousness  of  our  own,  and  we  cannot  be  justified  upon 
this  bottom,  consistently  with  the  justice  of  God. 

I  must  further  observe,  it  cannot  be  agreeable  to  the  hali^ 
nessof  God,  that  sinners  should  be  justified  by  any  righteous- 
ness whatsoever,  which  does  not  fully  answer  the  demands 
of  the  moral  laic.  The  inoral  law  is,  as  it  were,  a  copy  or 
transcript  of  the,  "  holiness  of  God;"  and  must  therefore  be 
a  perpetual  and  unalterable  rule  of  righteousness  to  a  man. 
There  can  strictly  be  no  righteousness,  but  by  a  complete  con- 
formity to  this  law:  And  hence,  none  can,  consistent  with 
God's  holiness,  be  accepted  by  him  as  righteous,  who  have 
Dot  a  full  conformity  to  this  original  and  only  rule  of  right- 
eousness to  plead  in  their  favor.  If  therefore,  we  can  have  no 
such  perfect  conformity  to  the  moral  law,  to  plead  before 
God,  on  account  of  our  own  personal  inherent  righteous- 
ness, or  any  other  way,  but  on  the  account  of  the  imputed 
righteousness  of  Christ  only;  then  faith,  as  it  is  our  own 
personal  inherent  righteousness,  cannot  justify  us,  consist- 
ently with  the  rectoral  holiness  of  God. 

I  may  add,  it  cannot  be  agreeable  to  the  truth  of  God,  that 
we  should  be  justified  by  any  righteousness,  which  will  not 
fully  answer  the  demands  of  the  moral  law,  God  has  pro- 
nounced every  one  cursed,  who  "  continues  not  in  all  things 
written  in  the  book  of  the  law,  to  do  them."  H,  therefore, 
we  have  not  a  full  conformity  to  "all  things  written  in  the 
book  of  the  law,"  if  we  have  not  a  perfect  obedience  to  its 
precepts,  nor  a  full  satisfaction  for  the  violation  of  them,  to 
plead  in  our  favor,  then  either  we  must  lie  under  the  curse, 
i)X  God  must  break  his  word.     The  latter  you  dare  not  sup» 


168  IMPUTED    RIGHTEOUSNESS, 

pose;  and  the  former  is,  in  its  nature,  absolutely  inconsiff* 
tent  with  our  justification. 

I  know  of  but  one  answer,  that  can,  with  any  color  of 
reason,  be  made  to  these  arguments,  and  that  is,  That 
Christ's  fulfilling-  the  law  for  us,  is  our  legal  righteousness, 
as  freeing  us  from  the  rigorous  demands,  and  from  the  curses  of 
the  moral  law;  but  that  our  faith,  including  sincere  obedience 
in  its  nature,  is  our  evangelical  righteousness,  whereby  we 
ourselves  personally  fulfil  the  gospd^  and  are  hex ehy  justified 
before  God.  According  to  this  distinction,  Christ's  righte- 
ousness is  the  matter  or  ground  of  oux  justification,  taken  ne- 
gatively, as  it  lies  in  absolving  us  from  the  curse  of  the  law, 
and  declaring  our  sins  forgiven;  but  our  own  righteousness 
the  matter  or  ground  of  our  justification,  considered  posi- 
tively, as  it  lies  in  pronouncing  us  righteous,  and  so  entitled 
to  the  blessing.  Now  the  least  that  can  be  said  against  this 
notion,  is,  that  it  eclipses  the  honor  of  Christ,  as  "  the  Lord 
our  righteousness,"  and  leaves  man  "  whereof  to  glory."  But 
tue  consideration  of  this  will  of  course  bring  me  to  the  last 
thing  I  proposed  in  tiie  answer  to  your  objection. 

If  your  construction  of  those  passages  in  the  fiovrth  chap- 
ter to  the  Romans  were  granted:  and  fiaifh,  as  including 
evangelical  obedience  in  it,  is  "  imputed  to  us  for  righteous- 
ness," yet  this  would  make  nothing  against  our  justification 
by  the  "  imputed  righteousness  of  Christ."  For  allowing^ 
that  faith  be  our  personal  evangelical  righteousness,  and 
that  as  such  it  will  justify  us,  or  render  us  acceptable  to  God, 
as  far  as  it  goes,  we  must  yet  have  Christ's  righteousness 
imputed  to  us,  or  else  lie  under  the  curse  of  the  moral  law, 
as  I  have  already  proved. 

If  faith,  including  sincere  obedience  in  it,  be  imputed  to 
us  for  righteousness,  this  our  personal  righteousness  must  be 
imputed  to  us,  not  for  what  it  is  not,  but  for  what  in  truth  it 
is,  that  is,  an  imperfect  righteousness.  God  cannot  judge 
that  to  be  perfect,  which  is  really  imperfect.  For  "  his 
judgment  ever  is  according  to  truth."  And  a  weak,  imper- 
fect/ai^^  (as  that  of  the  best  is)  cannot  constitute  a  perfect 
righteousness.  Whence  it  follows,  that  we  cannot  on  account 
ofthisoui  personal  righteousness,  be  efTectually  and  thor- 
oughly justified;  we  cannot  be  perfectly  acquitted  from  guilt 
and  condemnation,  we  cannot  be  entitled  to  com])lete  happi- 
ness and  eternal  life,  by  virtue  of  our  own  righteousness: 
And  therefore  it  is  of  the  last  necessity,  that  we  have  some 


IMPtJTED    RlGEfTEOUSTfESS.  169 

Other  and  better  righteousness,  even  a  perfect  one,  to  plead; 
or  else  we  must  perish  eternally.  At  least,  we  cannot  at 
present  he  justijied,  on  the  footing  of  our  own  righteousness, 
so  long  as  we  are  in  this  imperfect  state:  but  must  wait  for 
Justification  of  life,  as  a  distant  future  benefit,  not  to  be  re- 
ceived till  we  are  made  "  perfect  in  holiness."  Whereas, 
by  the  whole  cuiTent  of  Scripture  it  appears,  that  justijica- 
tion'\s  a  present  benefit,  taking  place  in  *'  the  life  which  now 
is."  Believers  have  not  a  mere  promise  that  they  shall  he 
justified:  But  such  are  in  the  most  express  terms  represent- 
ed in  Scripture  as  already  justified,  as  actually  pardaned 
and  "  made  accepted  in  the  beloved,"  as  "  passed  from 
death  unto  life,"  and  reinstated  in  God's  special  favor,  so 
that  "  there  is  now  no  condemnation  to  them,"  but  they  are 
now  the  "  heirs  of  salvation." 

Thus,  sir,  I  have  given  you  some  of  the  reasons  T  have 
against  your  author's  interpretation  of  those  passages  in  the 
fourth  chapter  to  the  Romans.  Many  other  arguments  might 
be  added,  further  to  illustrate  the  truth,*  and  to  refute  all 
pretences  of  this  kind.  But  I  am  afraid  I  have  been  already 
too  tedious;  and  I  hope,  what  is  already  said  may  prove  swf- 
^cient  for  your  satisfaction. 

You  desire  me  "  to  give  you  a  brief  view  of  my  senti-- 
ments  of  those  passages;  and  to  show  you,  in  what  sense  I 
understand ybt^/i  to  be  impided  to  us  for  righteousness.  You 
tell  me,  that  you  cannot  understand  \io\Y  faith'' s  being  impu- 
ted to  us  for  righteousness,  can  intend  that  Chrisfs  right- 
eousness is  imputed  to  us*" 

The  common  interpretation  of  these  passages  by  our  Pro- 
testant divines,  from  the  beginning  of  the  reformation,  is, 
that  faith  is  imputed  for  righteousness,  not  subjectively,  or 
as  it  is  an  act  of  our  own,  and  our  personal  righteousness: 
but  objectively,  or  as  it  hath  respect  to  its  object,  and  appre- 
hends the  "  righteousness  of  Christ."  That  is,  as  faith  is  the 
bond  of  union  between  Christ  and  the  soul,  and  interests  us 
in  hini  and  his  justifying  righteousness,  it  is  "  imputed  to  us 
for  righteousness."  Thus,  it  is  the  "  righteousness  of  faith," 
as  faith  is  the  term  or  mean  of  our  interest  in  Christ's  right- 
eousness: and  yet  it  is  the  "righteousness  of  Christ,"  as  he 
was  the  immediate  subject  and  author  of  it,  or  as  it  waB 
wrought  out  by  him.  Oury«i^^  is  in  a  like  manner  said  to 
be  "  the  faith  of  Jesus  Christ,"  (Rom.  3:  22.)  as  "  Christ's 
righteousness"  is  here  said  to  be  "  the  righteousness  of  faith." 

15* 


170  IMPUTED    RIGHTEOUSNESS. 

Our  faith  is  not  called  the  "  faith  of  Christ,"  gs  it  is  his  per- 
sonal act,  (Christ  does  not  believe  for  us)  but  as  it  receives 
the  Lord  Jesus  Christ,  and  gives  us  an  interest  in  him.  Nor 
is  our  faith  our  righteousness,  as  it  is  our  personal  act  (our 
faith  has  not  fulfilled  the  law,  nor  answered  the  dennands  of 
vindictive  Justice)  but  it  is  our  righteousness,  as  it  interests 
us  in  what  Christ  has  done  and  suffered /or  us,  whereby  the 
law,  is  fulfilled,  and  justice  satisfied.  In  the  former  case, 
the  object  is  put  for  the  act:  The  "faith  of  Christ,"  for  be- 
lieving in  Christ.  And  there  can  no  reason  be  given,  why 
with  the  same  propriety,  in  the  latter  case,  the  act  may  not 
be  put  for  the  object;  the  "  righteousness  of  faith,"  for 
righteousness  by  or  through  faith:  and  why  faith  may  not 
be  counted  for  the  righteousness  obtained  by  believing.  It 
is  remarkable,  that  the  apostle  expressly  speaks  of  faith  in 
this  view,  every  where  else  besides  this  context:  And  there- 
fore he  ought  to  be  here  also  understood  in  this  sense,  to 
make  this  doctrine  consistent.  In  this  sense,  faith  is  our 
justifying  righteousness,  as  a  condemned  malefactor's  accep- 
ting his  prince's  pardon  is  his  deliverance  from  execution: 
Or  as  a  beggar's  accepting  an  alms  is  his  preservative  from 
starving.  As  in  these  cases  it  is  not  the  act  of  receiving 
Christ,  but  the  benefit  received,  that  is  the  preservation:  So 
in  that  case  it  is  not  the  act  of  receiving  Christ,  but  the 
benefit  XQCQwed  hy  faith,  that  is  the  believer's  righteousness, 
Btit  "  you  cannot  understand  how  faithh  being  imputed  to 
us  for  righteousness,  can  intend  that  '  Christ's  righteousness 
is  imputed  to  us.' "  Well  then,  let  it  be  even  supposed, 
that  faith  is  here  taken  subjectively;  and  that  it  was  Abra- 
hdiu{^  faith  itself,  considered  as  an  act  of  his  own,  that  was 
imjyuted  to  him.  It  may  notwithstanding  be  set  in  such  a 
view,  as  will  secure  the  truth  of  the  doctrine  I  am  pleading 
for,  if  the  text  be  considered  as  it  is  in  the  original  Greek, 
"  His  faith  was  imputed  unto  righteousness."  That  is  as 
he  was  reckoned,  judged,  or  esteemed  of  God  to  be  a  sound 
believer,  so  the /ai^A  which  was  imputed  or  reckoned  to  him, 
was  unto  righteousness;  was  instrumental  to  his  "  attaining 
of  righteousness;"  was  the  means  that  "  by  the  righteous- 
ness of  one  the  free  gift  came  upon  him,  unto  justification  of 
life;"  or  in  other  words,  was  the  means  of  his  interest  in 
that  "  righteousness  of  Christ,"  by  which  he  was  justified. 
In  this  sense,  the  imputation  respects  his  faith;  and  intends 
an  approbation  and  acknowledgment  of  it  as  true  and  sin- 


IMPUTED    RIGHTEOUSNESS.  171 

cere,  and  effectual  to  its  proper  purposes.  He  was  approved 
of  Uod,  as  having  a  true  and  sound  faith,  a  faith  etTt  ctual, 
as  an  applying  means,  "  unto  righteousness,"  and  thereby 
"  unto  justification;"  a  faith,  which  interested  him  in  Christ 
and  "  his  righteousness,"  and  thereby  entitled  him  unto  ac- 
ceptance with  God,  and  eternal  life.  He  was  judged  to  be 
such  a  believer,  as  to  have  a  right  according  to  the  terms  of 
the  covenant  of  grace,  to  have  "  righteousness  imputed  to 
him  without  works,"  as  it  is  expressed  in  verse  6th.  Accor- 
ding to  this  view  of  the  case,  imputation  is  considered  in  this 
context  in  both  the  senses,  before  explained.  Abraham  was 
reckoned  or  esteemed  a  true  believer:  in  consequence 
whereof,  a  justifying  righteousness  was  imputed  to  him, 
"  even  the  righteousness  of  God  without  the  law. 

I  think,  I  have  before  sufficiently  proved  to  you,  that  we 
are  justified  by  the  righteousness  of  Christ  received  by  faith, 
and  cannot  be  justified  by  any  personal  inherent  righteous- 
ness of  our  own.  This  has  been  illustrated  from  the  nature 
of  things,  and  confirmed  by  full  and  plain  Scripture  testimo- 
ny: And  this  upon  an  impartial  search  and  inquiry,  I  think, 
would  appear  to  you  to  be  the  whole  scope  and  design  of  the 
gospel  of  Christ.  I  have  now  removed  your  great  difliculty 
out  of  the  way,  and  shown  you  how  this  doctrine,  so  plainly 
taught  every  where  else,  may  be  true  in  a  full  consistence 
with  those  texts,  which  in  your  apprehension  seemed  to 
make  against  it.  I  would  now  propose  one  method  more,  to 
confirm  you  in  the  important  truth  under  consideration:  and 
that,  if  duly  attended  to,  cannot  fail. 

Allow  me,  sir,  the  freedom  to  advise,  you,  that  you 
place  yourself  in  the  presence  of  the  infinitely  great  and  o-lo- 
rious  God,  and  give  yourself  to  meditation,  on  such  subjects 
particularly  as  may  tend  to  enlighten  and  establish  you  in 
the  present  truth.  With  this  view  solemnly  contemplate 
God's  infinite  justice,  his  infinite  purity  and  holiness,  his  in- 
finite abhorrence  of  sin  and  sinners,  especially  as  to  be  seen 
in  the  glass  of  Christ's  sufferings.  Also  contemplate  your 
own  state  and  moral  character,  both  by  nature  and  practice. 
Contemplate  the  sinful  defects  of  the  best  works  of  righteous- 
ness that  ever  you  have  done,  the  pollutions  mingled  with  the 
best  duties  that  ever  you  performed.  Contemplate  the  un- 
belief, which  accompanied  the  highest  actings  of  faith  you 
were  ever  capable  of;  the  formality  and  hypocrisy,  which 
has  mixed  with  your  devoutest  prayers;  the  desultory  thoughts 


173  IMPUTED    RIGHTEOtrsNESS. 

and  dead  frames,  which  have  accompanied  you  to  the  most 
sacred  ordinances  of  God's  house;  the  frequent  violations  of 
the  most  solemn  resolutions  and  covenant-obligations  by 
which  you  have  bound  your  soul  to  the  Lord.  And  in  a 
word,  contemplate  the  greatness  of  your  sins,  their  vast  num- 
ber, and  dreadful  aggravations;  with  the  nothingness  of  your 
best  performances  and  highest  attainments  in  religion;  how 
much  you  have  done  against  God,  and  how  little  for  him. 
And  then  consider,  what  plea  you  have  to  make  before  this 
intinitely  great,  this  absolutely  just,  this  perfectly  pure 
and  holy  God,  for  justification  in  his  sight,  and  acceptance 
with  him.  Will  you  plead  your  acting  oi  faith  in  him  and 
his  promises?  Alas,  how  will  your  prevailing  unbelief  fly 
in  your  face,  and  put  you  to  silence!  Will  you  plead  your  per- 
sonal "obedience,  and  works  of  righteousness,"  that  you  have 
done?  Alas,  how  will  a  vast  degree  oi  sin  and  unrighteous- 
ness  cover  and  confound  you!  Will  you  plead  your  sincerity 
before  God?  But  what  will  you  do  with  that  prevalent  foi-- 
mality  and  hypocrisy,  which  your  own  conscience  will  ac- 
cuse and  convince  you  of!  Will  you  not  be  forced  at  last 
to  cry  out  with  David,  "  If  thou,  Lord,  shouldest  mark  ini- 
quity,  O  Lord,  who  shall  stand!"  and  with  Job,  "  Behold,  I 
am  vile!  What  shall  I  answer  thee?  I  will  lay  mine  hand 
upon  my  mouth.  Once  have  I  spoken;  but  I  will  not  an- 
swer: yea,  twice;  but  I  will  proceed  no  further."  Will  you 
not  then  see  your  necessity  of  a  more  perfect  righteousness, 
to  plead  before  God,  than  any  personal  inherent  righteousness 
of  your  own,  to  cover  your  dreadful  sinfulness  and  infinite 
defects;  and  to  render  you  acceptable  to  God,  notwithstand- 
ing all  the  cjiallenges,  which  the  justice,  the  holiness,  and 
the  law  of  God,  together  with  your  own  conscience,  have 
aoninst  you?  Surely,  on  due  reflection,  you  must  see  your- 
self in  perishing  necessity  of  Christ,  and  his  righteousness, 
to  recommend  you  to  the  divine  favor. 

Dear  sir,  I  entreat  you  to  consider  in  season,  what  you 
must  consider  first  or  last:  And  let  you  and  I  be  now  sol- 
emnly careful  to  lay  our  foundation  sure,  that  we  may  meet 
with  comfort  at  the  great  trial,  and  receive  the  Euge  (well 
done)  of  our  judge,  in  that  awful  and  great  day:  Which 
is  the  prayer  of, 

Your,  &c. 


THE  NEW  LAW  OF  GRACE  CONSIDERED,       173 

LETTER  XIII. 

WHETHER  WE  ARE  JUSTIFIED  BY  FAITH  AND  OBEDI^ 
£x\CE  TO  THE  GOSPEL,  AS  A  NEW  LAW  OF  GRACE, 
CONSIDERED. 

SIR, 

I  CAN  with  greater  encouragement  use  my  endeavors  to 
remove  your  difficulties;  and  to  satisfy  your  desires,  since 
"you  do  not  throw  difficulties,  either  in  your  own  way  or  in 
mine,  out  of  any  conceived  prejudice,  or  from  ostentation,  or 
wrangling  disposition;  but  from  a  sincere  desire  of  building 
your  hope  upon  the  sure  foundation  laid  in  Zion."  Would 
all  men  act  from  views  so  worthy  of  this  great  concern,  it 
would  be  a  likely  means,  not  only  to  put  an  end  to  the  pre- 
vailing confusions  among  us,  but  to  give  a  triumphant  pro- 
gress to  the  truth,  and  to  establish  men  in  the  "faith  de- 
livered to  the  saints." 

"  You  have  (you  say)  been  so  sensibly  affected  by  my  last, 
and  are  so  fully  convinced  of  the  danger  of  mistaking  your 
way,  that  you  are  the  more  solicitous  to  be  set  right,  and  to 
have  your  remaining  difficulties  removed:  and  therefore  you 
entreat  me  to  bear  with  you,  while  you  propose  your  strong- 
est objection  against  the  doctrine,  I  suppose  to  be  of  so  great 
jmpoitance.  Your  author  (you  say)  tells  you  that  our  bles- 
sed Saviour  has  purchased  for  us  new  and  easier  conditions  of 
life;  and  instead  of  the  sinless  obedience  required  by  the 
moral  law,  he  has  now  given  us  a  "  new  law  of  grace,"  which 
only  requires  faith^  with  sincere  obedience  to  the  gospel, 
as  the  condition  of  our  justification  and  acceptance  with  God. 
Whence  it  is  a  necessary  consequence,  that  oux  justijication^ 
or  title  to  eternal  life,  depends  not  upon  Christ's  righteous- 
ness imputed  to  us;  but  upon  our  faith,  including  sincere 
obedience  to  the  gospel,  as  the  condition  to  which  it  is 
promised;  and  that  as  our  obedience  is  imperfect^  so  our 
state  of  justification  is  imperfect  also;  and  we  shall  not  be 
perfectly  justified,  till  our  obedience  be  perfected." 

That  I  may  distinctly  consider  this  case,  1  shall  endeavor 
in  the  first  place,  to  make  some  proper  inquiries  and  refiec- 
tions  upon  this  scheme;  and  offer  some  objections  against  it; 
and  then  take  notice  of  the  arguments  which  you  have 
brought  to  support  it. 


174      THE  NEW  LAW   OF  GRACE  CONSIDERED. 

I  wo-uld  first  inquire,  where  you  find  any  thing  in  Scrip- 
ture  of  our  Saviour's  purchasing  this  new  Imv  of  grace, 
whereby  faith  antl  sincere  obedience  are  made  the  conditions 
of  our  justification?  Perhaps  your  avtJior  is  silent  upon  that 
head:  and  for  my  part,  I  do  not  know  that  I  have  ever  read 
any  thing  at  all  about  it,  in  the  word  of  God.  We  read  often, 
of  our  blessed  Saviour's  "  giving  himself  a  ransom  for  us;" 
of  his  "  being  a  propitiation  for  our  sins;"  of  his  being  "  the 
Lord  our  righteousness;"  of  his  having  "  brought  in  everlas- 
ting righteousness;"  of  his  "  being  the  end  of  the  law  for 
righteousness,  unto  every  one  that  believeth;"  and  of  his 
"  being  of  God  made  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption;"  with  many  other  like  repre- 
sentations of  his  procuring  a  justifying  righteousness  for  us. 
But  of  his  purchasing  this  new  law  of  gi-acc^  not  one  word 
is  to  be  found  ia  the  Scriptures.  May  we  not  justly  suppose, 
that  if  this  scheme  were  right,  we  should  have  it  plainly 
represented  to  us  in  the  oracles  of  God;  and  not  be  left  to 
grope  in  the  dark,  and  to  find  out  by  far-fetched  consequen- 
ces, what  is  the  foundation  of  our  practice  and  hope?  How 
vast  is  the  difference,  between  the  one  and  the  other  side  of 
this  question!  On  the  one  side,  wg  have  (or  at  least  we  think 
we  have)  very  numerous,  plain,  express  Scripture-authorities, 
for  our  justification  by  the  righteousness  of  Christ.  On  the 
other  side,  there  is  a  deep  silence  throughout  the  whole  word 
of  God,  about  any  purchase  of  a  neu^  laio^  such  a  law  oi favora- 
ble terms;  and  about  those  new  conditions  oi  onr  justification, 
those  easier  terms,  our  faith  and  sincere  obedience.  This 
scheme  therefore  may  be  presumed  to  be  at  best  but  of  hu- 
man invention. 

I  would  further  inquire,  whether  in  the  nature  of  things 
there  can  be  diWy  justification  at  all,  uf>on  such  conditions  as 
you  speak  of?  I  have  shown  you,  that  justification  is  always 
to  be  understood  of  our  being  esteemed,  declared,  manifest- 
ed, or  pronounced  righteous.  Now,  then,  if  our  evangelical 
obedience  be  imperfect,  we  are  still  unrighteous,  by  our  re- 
maining sin  and  disobedience  against  this  (imaginary)  new 
law  of  grace;  and  consequently  God  cannot  judge  and  declare 
us  righteous  by  virtue  of  our  obedience.  For  "  his  judgment 
is  according  to  truth,"  as  I  observed  to  you  in  my  last  letter. 
Certain  it  is,  that  no  man  upon  earth  is  or  can  be  perfectly 
sincere,  perfectly  believing,  or  perfectly  obedient  to  the  gos- 
pel.    His  defects  will  be  greater  than  his  attainmentSj  and 


THE    NEW   LAW    OF    GRACE    CONSIDERED.  175 

his  disobedience  will  be  greater  than  his  obedience,  under 
his  highest  improvements,  as  long  as  he  Jives.  He  knows 
nothing  of  himself,  that  docs  not  know  this  to  be  fact.  He 
must  therefore  ever  be  more  unrighteous,  than  righteoi/s,  as 
long  as  he  lives:  and  accordingly  he  that  can  make  no  wrong 
judgment  of  things,  will  judge  and  esteem  him  to  be  as  he  is: 
so  that  the  man  must  live  and  die  ufi/ystijied,  and  appear  at 
the  bar  of  Christ  in  the  same  state. 

To  speak  of  an  imperfect  or  defective  state  of  Jusfif  cation, 
seems  to  be  a  most  egregious  trifling  in  this  awful  concern. 
We  either  are  justified,  or  we  are  not:  either  God  does  pro- 
nounce us  righteous,  or  he  does  not.  Now,  if  he  does,  we  are 
free  from  guilt,  and  fully  accepted  of  him;  but  if  he  does  not, 
we  are  under  guilt,  and  a  sentence  of  condeumation.  There 
can  be  no  medium,  no  middle  state  between  that  oijustifica^ 
tio^and  that  of  cofide?nnation.  However,  were  it  even  grant, 
ed,  that  we  might  be  imperfectly  justified,  in  proportion  to 
our  conformity  to  this  supposed  new  law,  we  must  at  the  best 
live  and  die  but  imperfectly  jusii^ed;  and  (as  I  before  observ- 
ed) must  appear  at  the  bar  of  Christ  in  the  same  state  in  which 
we  die;  and  consequently  be  but  imperfectly  justified  for  ever, 
without  some  further  remedy  be  provided  beyond  the  grave. 
Thus,  this  doctrine  of  justification  upon  the  foot  of  personal 
obedience  to  a  new  law,  is  better  adapted  to  a  Popish  pur- 
gatory, than  to  the  Protestant  profession  and  hope. 

I  would  again  inquire,  whether  it  be  possible  in  the  na- 
ture of  things,  that  we  may  have  any  sincere  obedience  to  this 
new  law  of  grace,  before  we  -dve  justified;  and,  consequently, 
whether  it  is  possible  that  we  may  be  justified  by  sincere 
obedience,  before  we  have  any  acting  of  gracious  sincerity, 
or  any  true  obedience  at  all?  Faith  indeed  does  precede  our 
justification  in  order  of  nature,  but  not  in  time.  There  is 
no  moment  of  time,  wherein  a  man  is  a  true  believer,  and 
yet  not  justified  before  God;  and,  therefore,  there  cannot  be 
a  moment  of  time  for  faith  to  be  operative,  and  bring  forth 
the  fruits  of  new  obedience,  prior  to  our  justification.  "  The 
righteousness  of  God  is  by  faith  of  Jesus  Christ,  unto  all  and 
upon  all  them  that  believe;  for  there  is  no  difiference."  Rom.  3: 
22.  This  is  the  constant  language  of  the  Scripture,  "  Wq 
are  justified  by  faith;"  and  "  he  that  believeth,  is  not  con- 
demned." Therefore,  as  there  can  be  no  condemned,  no 
unjustified  believer,  at  any  time  whatsoever,  nor  any  time 
at  all  for  either  letral  or  evan<^elical  obedience  between  the 


176      THE  NEW  LAW  OP  GRACE  CONSIDERED. 

first  act  of  faith  and  our  passing  out  of  a  state  of  condemna- 
tion into  a  state  of  justification.,  hence  our  sincere  obedi- 
ence must  be  the  consequence,  and  therefore  cannot  be  the 
condition  of  our  justification. 

Besides,  as  there  can  be  no  sincere  obedience  antecedent 
to  our  interest  in  Christ  and  union  to  him,  it  hence  appears 
that  our  sincere  obedience  must  necessarily  be  the  conse- 
<jrMe/jce  of  our  justification,  and  therefore  cannot  be  the  con- 
dition of  it.  I  think  every  body  will  allow  that  man  to  be  in 
^justified  state,  who  is  interested  in  Christ,  and  united  to 
him.  Now,  our  Lord  himself  assures  us,  that  we  cannot 
bring  forth  the  fruits  of  new  obedience,  till  we  are  united 
to  him.  John  6:4,5.  "  Abide  in  me,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine; 
so  no  more  can  ye,  except  ye  abide  in  me.  He  that  abideth 
in  me,  and  I  in  him,  the  same  bringeth  forth  much  fruit; 
for  without  me,  ye  can  do  nothing."  Or,  as  it  may  be  ren- 
dered, "  Severed  from  me  ye  can  bear  none,"  can  bring 
forth  no  fruit  at  all.*  There  cannot  be  a  greater  solecism, 
than  to  speak  of  a  sincerely  obedient  Chri&tless  sinner;  and 
therefore  there  cannot  be  a  greater  inconsistency,  than  for 
that  to  be  the  condition  of  our  justification,  which  is  the  fruit 
and  effect  of  our  interest  in  Christ,  and  so  the  consequence 
of  our  justified  state. 

These,  sir,  are  some  of  the  many  inconveniences  that 
attend  this  your  scheme;  which  one  would  think  should 
awaken  your  attention,  and  make  you  look  well  about  you 
before  you  venture  your  eternal  interests  upon  such  an  un- 
scriptural  and  inconsistent  foundation. 

I  proceed  now  to  offer  some  other  objections  against  the 
doctrine  you  propose.  And  here  one  obvious  exception 
against  this  doctrine  is,  that  it  "  perverts  the  gospel  of  the 
grace  of  God,"  and  makes  it  properly  and  strictly  a  covenant 
of  works.  The  condition  of  the  covenant  of  works  was  this: 
"  The  man  that  doeth  these  things,  shall  live  by  them,"  Rom. 
10:  5.  And  the  condition  of  our  justification,  according  to 
this  new  scheme,  is  this:  "  The  man  that  doeth  these  things," 
(i.  e.  that  performs  sincere  obedience  to  this  new  law  of 
grace,)  "  shall  live  by  them."  Where  then  is  the  difference 
between  the  old  covenant  of  works,  and  this  new  imaginary 
law  of  grace?     What  gave  denomination  to  the  covenant  of 

«  Compare  the  original  with  John  20;  7.  and  James  3:  12. 


THE    NEW    LAW    OF    GRACE    CONSIDERED.  177 

works  was,  that  it  required  works  or  obedience  as  the  con- 
dition of  it.  And  does  not  this  pretended  new  law  of  grace 
require  works  or  obedience  as  a  covenant-condition;  and  does 
it  not  therefore  deserve  the  denomination  of  a  covenant  of 
works  as  much  as  the  other?  If  we  run  a  parallel  between 
the  first  covenant  and  this  imaginary  new  law  of  grace,  they 
will  be  found  in  all  things  to  agree,  as  a  covenant  of  works. 
Thus,  the  old  covenant  of  works  was  a  law  with  sanctions, 
requiring  obedience  as  the  matter  of  that  righteousness  by 
which  man  was  to  be  justified.  And  this  imagina^j  new 
covenant  is  likewise  styled  a  law  of  grace,  which  requires 
sincere  obedience  as  the  condition  of  our  justification.  Jus- 
tification,  according  to  the  tenor  of  the  old  covenant  of  works, 
was  of  debt:  and  thus  it  is  likewise  according  to  the  tenor 
of  this  pretended  new  law  of  grace.  An  obligation  to  give 
a  reward  for  service  performed,  makes  it  a  debt  upon  the  ser- 
vice being  performed;  and  it  can  be  claimed  as  such,  what- 
ever proportion  there  is  between  the  reward,  and  the  service 
by  which  it  becomes  due.  The  old  covenant  of  works,  when 
it  exacted  obedience,  yet  gave  no  new  strength  for  the  per- 
formance  of  it:  and  thus  it  is  likewise  in  the  present  case. 
For  unless  we  are  united  to  Christ,  and  interested  in  his  right- 
eousness, we  can  have  no  security  of  new  supplies  of  grace 
and  strength  as  we  need  them.  Whatever  pretences  to  gra- 
cious  assistance  the  patrons  of  this  new  law  of  grace  may 
malie,  they  do  not  pretend  that  God  has  by  covenant  secured 
to  us  fresh  supplies  of  grace  for  persevering  obedience.  Ac- 
cording  to  the  tenor  of  the  old  covenant  of  works,  justifica- 
tian  was  suspended,  forfeited,  and  lost,  upon  the  non-per- 
formance of  the  required  obedience:  and  just  thus  it  is  like- 
wise  according  to  the  tenor  of  this  pretended  new  law  of 
grace.  I  must  therefore  again  demand  wherein  this  new  law 
does  any  wav  difl?er  from  a  proper  covenant  of  works? 

If  it  be  pretended  that  the  conditions  of  this  new  covenant 
are  much  easier  than  the  condition  of  the  old  covenant  of 
works,  which  required  perfect,  and  this  but  imperfect,  obe- 
dience,  as  the  term  of  our  acceptance  with  God;  1  answer, 
this  supposal  would  nothing  alter  the  general  nature  of  the 
covenant.  Works  are  works,  obedience  is  obedience,  whe- 
ther perfect  or  imperfect.  The  condition  of  each  covenant 
is  works;  and  works  come  into  the  very  formal  nature  of  each, 
as  they  are  covenants.  And  therefore  how  the  one  can  be 
either  more  or  less  a  covenant  of  works  thaa  the  other,  I 
16 


178  THE    TfEW   LAW    OF   GRACE    CONSIDEEEET. 

know  not.  Besides,  it  is  a  great  mistake  to  suppose  that  the 
conditions  of  this  imaginary  new  law  or  covenant  are  easier 
than  the  conditions  of  the  old  covenant  of  works.  The  case 
is  much  otherwise.  He  with  whom  the  first  covenant  was 
made  had  sufficient  power  and  ability  to  fulfil  all  its  condi- 
tions, and  fully  to  come  up  to  all  its  demands.  But  fallen 
creatures  are  utterly  incapable  to  perform  sincere,  though 
imperfect,  obedience:  they  have  naturally  no  sincerity,  no 
truth  in  the  inward  parts,  no  principle  of  new  obedience; 
r.or  does  this  pretended  covenant  supply  them  with  any,  as 
before  observed.  And  therefore  whatever  pretences  are 
made  that  these  condilions  are  easier,  they  are  indeed  rather 
harder  to  be  complied  with  than  the  conditions  of  the  first 
covenant.  It  is  more  difficult  for  a  man  without  legs  to  walky 
than  for  a  perfect,  vigorous,  lively  man  to  rmu 

If  it  be  further  pretended  that  this  law  of  grace  differs 
from  the  covenant  of  works,  in  that  faith  is,  according  to 
this  scheme,  made  the  principal  condition  of  the  new  cove- 
nant; this  is  but  an  empty  pretence.  For  faith  is  here 
considered  but  as  an  act  of  obedience,  and  as  being  seminally 
or  virtually  all  evangelical  obedience,  including  the  same  in 
the  nature  of  it;  so  that  thisy"a/^A  is  nothing  else  but  a  con- 
stitutive part  and  active  principle  of  the  ivorks  required,  and 
Fiot  distinct  from  them  in  the  office  of  justifying.  And  was 
not  Adam  as  much  obliged,  by  the  covenant  of  works,  to  act 
faith  m  the  conditional  promise  of  life,  and  to  subject  him- 
self to  the  authority  of  the  legislator,  as  we  can  be  by  this 
new  law  of  grace?  Let  the  case,  therefore,  be  looked  upon 
in  any  view,  in  every  view,  and  this  pretended  new  law,  or 
covenant,  of  mild  and  favorable  terms,  will  be  found  to  be  as 
truly  a  covenant  of  works  as  the  first  covenant  made  with 
Adam.  There  will  indeed  appear  some  circumstantial  dif- 
ferences between  that  covenant  and  this.  For  instance,  that 
covenant  was  appointed  and  enjoined  by  God  as  a  sovereign; 
wJjcreas  this  (as  is  pretended)  was  purchased  by  the  blood  of 
Christ,  and  is  the  law  of  a  Mediator.  That  covenant  ad- 
mitted no  renovation  when  violated:  but  this  leaves  room  for 
recoretfy,  u[>on  condition  of  repentance  and  future  obedi- 
ence, to  such  transgressors  as  do  not  happen  to  die  in  the 
sad  interval  of  unbelief  and  insincerity.  And  that  covenant 
reau'iiod  perfect,  this  accepts  of  zwipe^yr^f  obedience.  But 
these  things  are  only  circumstances,  and  enter  not  into  the 
nature  of  a  covenant-condition.     From  whatever  inducement 


THE    NEW   LAW    OF   GRACE    CONSIDERED.  179 

God  was  pleased  to  propose  these  conditions;  whatever  be  the 
consequence  of  their  violation;  and  whatever  degree  of  obe- 
dience be  required  in  order  to  justification;  yet  (according  to 
this  new  divinity)  sincere  perseveiing  ohediaice  is  the  slated 
condition  of  each  of  these  covenants.  This,  and  this  only, 
was  what  rendered  the  first  covenant  a  covenant  of  wojks: 
and  therefore,  when  ail  the  pretences  are  made  that  can  be 
made,  the  second  covenant,  upon  this  scheme,  is  as  strictly 
and  properly  a  covenant  of  works  as  the  was. 

You  seem  to  be  aware  of  this  consequence;  and  therefore 
demand  of  me,  "  Why  it  may  not  be  supposed  agreeable  to 
the  divine  perfections  to  require  of  man  a  life  of  obedience 
now,  proportioned  to  his  present  abilities,  as  the  condition  of 
his  justification,  as  v/ell  as  to  make  with  him  a  covenant  of 
works  at  first,  projwrtioned  to  his  primitive  powers  and  ca- 
pacities?"    To  which  I  answer, 

I  have  already  shown  you,  that  it  is  impossible  that  any  co- 
venant, requiring  sincere  obedience  as  the  condition  of  our 
Justijlcation,  can  be  proportioned  to  our  present  abilities. 
-For  we  have  no  natural  ability  for  any  sincere  obedience  at 
ail.  "  We  are  dead  in  trespasses  and  sins,"  Eph.  2:1.  "  The 
carnal  mind  in  us  is  enmity  against  God,  and  is  not  subject  to 
the  law  of  God;  neither  indeed  can  be,"  Rom.  8:7.  But 
this  is  what  I  may  have  further  occasion  to  inculcate  before  t 
have  finished  this  letter. 

f  would  now  only  add,  that  the  Scriptures  represent  to  uis 
an  iireconcileable  opposition  between  our  being  saved  by 
works^  and  our  being  saved  by  the  g^race  revealed  in  the 
gospel.  [  have  shov/n  you  in  my  last  how  strongly /aif/i  and 
works  are  opposed  to  each  othei  with  respect  to  our  jiisiifi- 
nation.  And  I  must  also  observe,  that  ivorks  and  grace  are 
in  like  manner  opposed,  as  irreconcileably  inconsistent  with 
each  other,  in  this  grand  concern.  "  And  if  by  grace,  then 
it  is  no  more  of  works:  otherwise  grace  is  no  more  grace . 
But  if  it  be  of  w^orks,  then  it  is  no  more  grace:  otherwise 
work  is  no  more  work,"  Rom.  11:6.  "  By  grace  are  ye  saved 
through  faith;  and  that  not  of  yourselves;  it  is  the  gift  of 
God.  Not  of  works,  lest  any  man  should  boast,"  Eph.  2: 
8,9.  "  Now  to  hiin  that  worketh  is  the  reward  reckoned, 
not  of  grace,  but  of  debt,"  Rom.  4:4.  Here  are  the  most 
plain,  express,  and  peremptory  declarations  that  can  be  made 
in  human  language  of  the  utter  inconsistency  of  works  an^ 
grace,  the   impossibility  of  their  coucurring  in  the  affair  o( 


180      THE  NEW  LAW  OF  GRACE  CONSIDERED. 

our  justification  and  interest  in  God's  saving  mercy.  Whence 
it  plainly  appears,  that  we  must  be  saved  by  grace  alone,  or 
by  works  alone.  And  if  the  former,  it  must  be  by  the  first 
covenant  of  works.  But  if  the  latter,  then  not  by  any  workvy 
by  no  obedience  at  all,  as  the  condition  of  our  justification 
and  acceptance  with  God. 

You  have  indeed  undertaken  to  obviate  all  such  arguments 
against  your  scheme,  by  pretending  that  "  Where  works 
are  rejected  as  having  no  hand  in  our  justif  cation,  and  as 
being  inconsistent  with  the  grace  of  the  gospel,  it  must  be 
legal  obedience  which  is  there  intended;  whereas  the  obedi- 
ence pleaded  for  is  evangelical.  It  is  not  supposed  that  we 
are  justified  by  obedience  to  the  moral  law,  but  by  sincere 
obedience  to  the  gospel  institution.^^ 

But  1  entreat  you  to  consider,  that  if  we  are  indeed  JvsH- 
fied  by  sincere  obedience  to  the  gospel,  we  must  be  justified 
by  the  works  of  the  law;  by  obedience  to  the  moral  law; 
and  therefore  not  by  the  faith  of  Christ,  as  revealed  in  the 
gospel.  This  appears  evident  from  such  considerations  as 
these:  the  moral  law  is  the  very  rule  and  standard  of  all  our 
obedience  to  God:  if  therefore  we  obtain  justification  by  sin- 
cere obedience,  we  must  obtain  it  by  a  conformity  to  the 
moral  law,  without  which  there  can  be  no  obedience  at  ally 
and  therefore  no  sincere  obedience.  All  the  duty  and  obe- 
dience which  we  can  owe  to  God,  as  rational  creatures,  is 
comprised  in  that  comprehensive  summary  of  the  moral  law^ 
to  "  love  the  Lord  our  God,  with  all  our  heart,  mind,  and 
strength,  and  to  love  our  neighbor  as  ourselves;"  and  there 
neither  is,  nor  can  be,  any  obedience,  sincere  and  accept- 
able to  God,  but  what  flows  from  this  principle  of  love,  the 
source  of  all  practical  conformity  to  the  moral  law.  Besides, 
the  gospel  does  not  make  void  the  law,  as  a  rule  of  obedience, 
hut  establishes  it:  and  therefore  our  justification  by  sincere 
obedience  to  the  gospel  is  a  justification  by  the  deeds  of  the 
law,  or  by  a  confoimity  to  it  as  the  rule  of  life.  It  is  no 
just  objection  against  this,  that  there  are  some  positive  pre- 
cepts in  the  gospel  which  are  not  discoverable  by  the  light 
of  nature,  nor  directly  required  by  the  moral  law;  for  though 
these  positive  duties,  such  as  receiving  baptism,  and  the 
Lord's  supper,  and  faith  in  Jesus  Christ,  the  Mediator,  con- 
sidered as  an  act  of  obedience  to  the  gospel-command,  be 
not  directly  required,  yet  they  are  by  necessary  consequence 
enjoined    in  that   fundamental  statute    of    the  moral   lawj 


THE    NEW    LAW    OF   GRACE    CONSIDEIlEI>.  181 

*'  Thou  shalt  worship  the  Lord  thy  God^  and  hiin  only  shalt 
thou  serve."  Moreover,  our  Lord  Jesus  Christ  wrought  cut 
the  work  of  redemption  for  us,  "  that  the  righteousness  of 
the  law  might  be  fulfilled  in  us,"  Rom.  S:4.  If,  ihei-cfore, 
he  wrought  out  our  redemption  in  order  to  procure  J/zs'i/ca- 
tion  for  us  on  the  condition  of  sincere  obedience,  then  our 
sincere  obedience  is  a  "  fulfilling  the  righteousness  of  the 
law  in  us:"  for  it  can  no  other  way  be  fulfilled  in  I'.s,  upon 
that  supposal.  This  then,  I  think,  is  a  plain  case,  that  we 
must,  upon  this  scheme,  be  justified  by  the  "  works  of  the 
law,"  by  a  personal  conformity  to  it,  and  by  our  own  "  ful- 
filling the  righteousness  of  it."  Here  is  no  place  for  your 
distinction  ol'  legal  and  evangelical  obedience.  All  obedi- 
ence is  legal  when  performed  from  legal  motives,  and  to  a 
legal  end,\s  it  is  if  performed  in  order  to  our  obtaining  ^7//*- 
tificaiion  und  acceptance  with  God  upon  like  conditions  with 
those  proposed  in  the  moral  law,  which  I  have  already  shown 
to  be  the  case  here  before  us,  according  to  this  scheme  of  a 
new  law  of  grace. 

Here  it  will  therefore  be  proper  to  pause  a  little,  and  con- 
sider whether  a  depending  upon  such  legal  obedience  for  a 
claim  to  God's  favor  can  'be  consistent  with  our  salvation  by 
the  "  faith  of  Christ,"  as  revealed  in  the  gospel.  The  apos- 
tle is  full  and  plain  upon  this  head.  "  Therefore  by  the 
deeds  of  the  law  shall  no  flesh  living  be  justified  in  his  sight. 
But  now  the  righteousness  without  the  law  is  manifest,  i^eing 
witnessed  by  "the  law  and  the  prophets,"  liom.  3:20;21  = 
"  Knowing  that  a  man  is  not  justified  by  the  works  of  the 
law,  but  by  the  faith  of  Jesus  Christ,  even  we  have  believed 
in  Jesus  Christ,  that  we  might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the  law;  for  by  the  works  of 
the  law  shall  no  flesh  be  justified,"  Gal.  2:16.  "  But  Israel, 
which  followed  after  the  law  of  righteousness,  hath  not  at- 
tained  to  the  law  of  righteousness.  Whei;efore?  Because  they 
sought  it  not  by  faith,  but,  as  it  were,  by  the  works  of  the 
law,"  Rom.  9:31,32.  ^'  And  be  found  in  him,  not  having 
piine  own  righteousness,  which  is  of  the  law:  but  that  which 
is  through  the  faith  of  Christ,  the  righteousness  which  is  of 
God  by  faith,"  Phil.  3:9. 

But  you  have  another  answer  to  make  to  such  texts  as 

these,  which  are  so  strongly  pointed  against  any  dependance 

upon  legal  obedience.     "  There  are  some  (you  tell  me)  who 

plead,  that  the  legal  obedience,  or  '  the  works  of  the  law,' 

16* 


182      THE  NEW  LAW  OF  GRACE  CONSIDERED, 

which  the  apostle  opposes  to  the  grace  and  faith  of  the  gospel, 
intends  no  more  than  a  conformity  to  the  ceremonial  law: 
and  in  that  view  of  the  case,  those  texts  of  Scripture,  wherein 
such  legality  is  condemned,  are  nowise  inconsistent  with,  or 
opposite  to,  the  doctrine  you  are  pleading  for." 

I  thought  I  had  fully  obviated  this  objection  in  one  of  my 
former  letters  to  you,  wherein  I  endeavored  to  set  before  you 
the  apostle's  scope  and  design  in  his  epistle  to  the  Romans, 
especially  in  the  seventh  chapter:  and  if  you  will  review  that 
letter  with  proper  attention,  I  think  you  will  find  sufficient 
matter  of  satisfaction.  Tt  is  strange  that  any  man,  who  has 
ever  read  that  epistle  to  the  Romans,  wherein  the  case  be- 
fore us  is  so  distinctly  considered,  can  espouse  such  a  trifling 
pretence,  as  this  to  me  most  evidently  is.  The  apostle  there 
speaks  of  a  Imo,  by  which  "  the  doers  (supposing  there  were 
any)  shall  be  justified  before  God,"  chap.  2:13.  of  a  law^ 
which  the  Gentiles  may,  in  part  at  least,  discover  by  the 
"  light  of  nature;"  and  thereby  be  in  some  measure  "  a  law 
to  themselves,"  ver.  14.  But  can  any  man  pretend  that  we 
could  be  justified  before  God  by  an  observance  of  the  cere- 
monial  law/  or  that  the  Gentiles,  without  revelation,  could 
have  understood  the  ceremonial  law  so  as  to  have  been  a  law 
to  themselves?  The  apostle  is  there  treating  of  a  lato^  by 
which  "  both  Jews  and  Gentiles  are  all  under  sin;"  and  by 
which  they  had  "  the  knowledge  of  sin,"  chap.  3:9.20.  and 
7:7.  But  could  the  Gentiles  be  under  sin,  or  have  the  know- 
ledge of  sin,  by  ihe  ceremonial  laiv,  which  was  no  law  to 
them?  How  then  could  they  be  capable  of  any  transgression 
of  it?  The  apostle  there  treats  of  a  law  whereby  "  every 
mouth  may  be  stopped;  and  all  the  world  become  guilty  be- 
fore God;"  and  a  law  which  is  "  established  by  faith,"  chap. 
3:19.31.  Neither  of  which  can  in  any  sense  be  true  of  the 
ceremonial  laio.  The  apostle  instances  in  moral  precepts,  as 
belonging  to  the  law  which  he  treats  of,  chap.  2:21,22.  and 
7:7.  The  apostle  exemplifies  the  "  works  of  the  law,"  of 
which  he  treats  in  the  c-ase  of  Abraham,  chap.  4.  who  lived 
hundreds  of  years  before  the  exhibition  of  the  ceremonial 
law;  and  therefore  they  could  not  be  the  works  of  the  cere- 
monial law  that  are  there  opposed  to  faith.  I  may  add,  the 
apostle  treats  of  a  law  to  which  the  believing  Romans  had 
"  been  married,"  chap.  7:4.  A  law,  "  the  righteousness  of 
which  must  be  fulfilled  in  us,"  chap.  8:4.  A  law,  accord- 
ing to  which,  "  the  man  that  doeth  these  things,  shall  live 


THE    NEW    LAW    OP   GRACE    CONSIDERED.  183 

by  them,"  chap.  10:5.  Gal.  3:12.  A  "  law  which,  if  the  un- 
circiimcision  keep  the  righteousness  of,  his  uncircumcisioa 
shall  be  counted  for  circumcision,"  chap.  2:26.  "  A  law 
which  worketh  wrath,"  chap.  4:15.  and  alaw  by  which  "we 
are  under  the  curse  for  sin,"  Gal.  3:10.  None  of  which  cha- 
racters are  properly  applicable  to  the  ceremonial  law.  Upon 
the  whole,  then,  it  is  evident,  even  to  demonstration,  that 
it  is  the  moral  law^  of  which  he  "  concludes,  that  a  man  is 
justified  by  faith  without  the  works  of  the  law;  that  a  rnan  is 
not  justified  by  the  works  of  the  law,  but  by  the  faith  of 
Jesus  Christ:  and  if  righteousness  came  by  the  law,  then 
Christ  is  dead  in  vain."  In  a  word,  all  dependance  for  Jus- 
tijication  upon  any  works,  either  of  the  ceremonial  or  moral 
law,  is  directly  opposite  to  the  grace  of  the  gospel,  and  to 
the  way  of  salvation  by  the  faith  of  Jesus  Christ. 

But  you  tell  me,  that  "  if  it  be  allowed  to  be  the  works 
of  the  moral  law  to  which  the  apostle  refers,  it  must  imply 
an  apprehension  and  vain  imagination  of  a  perfect  conformity 
to  that  law;  and  that  the  apostle  only  condemned  the  hope  of 
those  who  imagined  that  they  had  merited  salvation  by  their 
perfect  obedience  to  the  moral  law." 

This,  if  possible,  is  a  more  trifling  pretence  than  the 
former,  for  which  there  is  not  the  least  shadow  of  a  founda- 
tion. The  Jews  and  Judaizing  Christians  knew  themselves 
to  be  sinners.  They  had  the  Bible,  which  every  where 
taught  them  their  imperfect  and  sinful  state.  Their  conti- 
nual expiatory  sacrifices,  their  laying  their  sins  upon  the 
head  of  the  scape-goat,  their  annual  confessing  themselves 
sinners  on  the  day  of  atonement,  with  all  their  legal  purifi- 
cations, were  continual  monitors  to  them  of  the  imperfections 
of  their  obedience.  And  as  this  was  the  case  of  the  Jews, 
we  may  more  strongly  conclude  that  the  Gentiles,  newly 
converted  from  their  devil-worship,  could  make  no  such  pre- 
tence. So  that  had  the  apostle  only  disputed  against  this 
pretence,  he  had  only  contended  with  his  own  shadow.  He 
condemns  our  dependance  upon  the  works  of  the  law;  and  is 
not  our  imperfect  obedience  as  truly  the  works  of  the  law  as 
perfect  obedience  could  be?  Can  it  be  supposed,  tkat  depend- 
ing  upon  perfect  obedience,  which  fulfils  the  law,  will  con- 
demn us:  but  that  to  depend  upon  imperfect  obedience,  which 
does  not  fulfil  the  law,  will  not  condemn  us  in  the  sight  of 
God! 
Indeed,  sir,  I  cannot  but  compassionate  the  case  of  those 


184       THE  NEW  LAW  OP  GRACE  CONSIDERED. 

men,  who  by  so  many  artful  shifts  and  evasions  are  putting 
some  gloss  or  other  upon  such  numerous,  clear,  and  plain 
texts  of  Scripture,  to  make  them  consistent  with  their  be- 
loved schemes;  and  perhaps  to  keep  their  consciences  easy, 
in  a  depend ance  upon  their  own  obedience  for  their  justifi- 
cation. But  I  have  been  too  long  upon  this  head.  I  must 
therefore  more  briefly  mention  some  other  just  prejudices 
against  this  scheme. 

Another  exception  then  to  this  scheme  is,  that  it  is  incon- 
sistent with,  and  repugnant  to,  the  various  representations 
which  the  Scriptures  give  us  of  the  redemption  by  Christ, 
and  of  the  method  in  which  our  salvation  is  wrought  out  by 
him.  "  He  was  made  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in  him," 
2  Cor.  5:21.  "  He  his  own  self  bare  our  sins,  in  his  own 
body,  on  the  tree,"  1  Pet.  2:24.  Now  how  can  it  in  any 
sense  whatever  be  possibly  true  that  our  Lord  Jesus  Christ 
was  "  made  sin  for  us."  unless  it  be  understood  in  the  i/n- 
putative  sense?  Or,  that  he  "  bare  our  sins  in  his  own  body," 
if  he  only  undertook  to  purchase  for  us  a  grant  of  pardon 
and  reconciliation  with  God  upon  the  condition  of  our  sin- 
cere obedience,  and  unless  our  sins  were  imputed  to  him? 
He  is  likewise  said  to  "  give  his  life  a  ransom  for  us,"  Mat. 
20:28.  And  can  prisoners  be  said  to  be  ransomed  out  of 
their  enemy's  hands,  who  are  only  put  under  advantages  to 
work  out  their  own  liberty  and  deliverance?  Upon  the  pay- 
ment of  a  ransom,  the  consenting  captive  is  immediately  re- 
leased; and,  as  the  prophet  expresses  it  with  respect  to  the 
case  before  us,  "  liberty  is  proclaimed  to  the  captives."  He 
is  moreover  represented  as  an  atonement  for  our  sins,  and  an 
atonement  which  believers  have  actually  received.  "  By 
whom  we  have  received  the  atonement,"  Rom.  5:11.  And 
can  divine  justice  be  atoned  for  our  sins,  and  we  not  freely 
acquitted  and  justified?  Can  we  have  received  the  atonement 
by  faith,  when  it  yet  depends  upon  our  future  conduct,  and 
upon  our  sincere  obedience,  whether  we  shall  ever  receive 
the  benefit  of  it?  He  is  also  represented  as  having  "  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse  for 
ns,"  Gal.  3:13.  And  how  can  it  with  propriety  be  said,  that 
believers  are  actually  "  redeemed  from  the  curse,''  when 
they  are  still  under  the  curse,  and  must  continue  so  until,  by 
a  course  of  sincere  persevering  obedience,  they  get  them- 
selves acquitted  and  justified?    Or  how  could  our  blessed  Sa- 


THE  KEW  LAW  OP  GRACE  CONSTDiRBD.      185 

viour  be  "  made  a  curse  for  us,"  when  neither  our  guilt  waa 
impHtcd  to  him,  nor  his  sufferings  were  imputed  to  us?  He 
might  indeed,  upon  this  supposal,  be  said  to  suffer  for  our  ad- 
vantage and  benefit;  but  he  could  not  be  "  made  a  curse  for 
us"  in  our  stead,  when  no  curse  due  to  us  was  laid  upon  him, 
nor  we  freed  from  any  curse  by  his  sufferings,  without  pro- 
curing our  deliverance  by  our  own  sincere  persevering  obe- 
dience. He  is  likewise  represented  as  our  surety,  "  a  surety 
of  a  better  testament,"  Heb.  7:22.  And  has  the  svrety  paid 
the  debt,  but  the  bond  not  cancelled,  nor  the  debtor  released 
from  payment?  Does  divine  justice  demand  the  payment  of 
the  debt  in  order  to  satisfaction,  and  the  performance  of  the 
conditions  in  order  to  our  justification,  of  both  the  svTety 
and  the  principal  debtor?  He  is  moreover  represented  as  '*  the 
Lord  our  Righteousness,"  Jer.  23:6.  And  is  said  "  to  be 
made  of  God  unto  us  wisdom,  and  righteousness,  and  sanc- 
tification,  and  redemption,"  1  Cor.  1:31.  "  He  is  our  peace," 
Eph.  2:44.  But  I  know  not  how  Christ  can  be  ours  for  any 
of  these  purposes,  unless  upon  our  receiving  him  by  faith: 
these  benefits  are  "  with  him  freely  given  us,"  actually  im- 
puted or  imparted  to  us,  and  we  considered  as  vested  with 
them,  and  partakers  of  them.  For  instance,  can  Christ  be 
ovr  righteousness,  and  we,  notwithstanding,  have  no  righte- 
ousness that  will  justify  us  before  God,  till  we  have  wrought 
out  a  righteousness  of  our  own,  by  a  persevering  course  of 
sincere  obedience?  Can  he  be  our  peace,  and  we  not  be  at 
peace  with  God,  upon  our  faith  in  him,  until  by  a  course  of 
sincere  obedience  we  are  justified  and  interested  in  the  divine 
favor?  The  time  would  fail  me,  should  I  particularly  insist 
upon  all  the  various  representations  of  Christ's  redemption  in 
Scripture,  and  show  they  are  all  directly  repugnant  to  this 
scheme  of  yours.  I  shall  therefore  mention  but  an  instance 
or  two  more,  and  then  submit  it  to  your  own  serious  reflec- 
tion. We  are  said  "  to  be  justified  by  his  blood;  and  recon- 
ciled to  God  by  his  death,"  Rom.  5:9,10.  But  can  we  be  jus- 
tified by  his  blood,  and  yet  justified  by  "  our  own  obedi- 
ence?" Are  we  reconciled  to  God  by  the  "  death  of  Christ," 
and  yet  not  reconciled  to  God,  but  by  a  continued  progress  of 
our  own  obedience?  Dare  you,  sir,  adventure  to  attribute 
that  to  your  own  obedience,  which  is  attributed  by  the  Spirit 
of  God  to  the  blood  and  death  of  Christ? 

But  perhaps  you  will  make  the  same  remarks  upon  what  I 
have  now  offered,  as  you  did  upon  my  last,  and  tell  me,  thai 


186  THE   NEW   LAW   OF   GRACE   CONSIDERED. 

"  Your  author  does  indeed  suppose  some  conditions  of  our 
interest  in  the  benefits  procured  by  Christ  for  us;  and  do  not 
they  who  are  of  the  other  side  of  the  question  also  suppose 
our  interest  therein  to  be  conditional?  Do  not  they  suppose 
faith  to  be  the  condition  of  our  interest  in  Christ,  and  all  the 
benefits  he  has  purchased  for  us?  Where  then  is  the  difler- 
ence?  Why  is  a  conditional  interest  in  the  benefits  purchased 
by  Christ  so  very  oftensive  in  the  one  scheme,  and  so  inno- 
cent and  inoffensive  in  the  other?" 

In  answer  to  this,  you  must  allow  me  the  freedom  to  tell 
you,  that  this  plea  takes  its  rise  from  a  very  great  inattention 
to  the  subject  before  us.  You  know,  sir,  that  I  have,  in  my 
former  letters,  largely  and  particularly  shown  you,  ihut  faith 
is  no  otherwise  a  condition  of  our  interest  in  Christ,  and  the 
benefits  of  his  redemption,  than  a  beggar's  receiving  an  alms 
is  a  condition  of  his  having  the  benefit  of  it;  or  than  a  con- 
demned malefactors  accepting  a  free  pardon  is  the  condition 
of  his  reprieve  from  execution,  and  restoration  to  his 
prince's  favor.  And  is  there  no  difference  between  parta- 
king of  a.  free  gift,  on  no  other  condition  tiian  a  thankful  ac- 
ceptance; and  having  the  offer  of  a  favor  on  the  condition  of 
long  continued  services,  of  very  difiicult  and  uncertain  per- 
formance? Is  there  no  difference  between  expecting  Jusfif- 
caiion  from  no  "  righteousness  of  our  own,"  but  only  from 
the  "  righteousness  of  Christ,"  received  by  faith;  and  our 
supposing  this  alone  an  insujjicient  foundation  of  confidence, 
and  therefore  looking  to  some  "  righteousness  of  our  own"  as 
the  condition  of  our  acceptance  with  God?  The  difference 
is  just  as  great,  as  between  any  other  contradictory  proposi- 
tions. Upon  the  one  supposal,  Christ  himself  has  performed 
all  the  proper  conditions  of  our  justif  cation,  and  freely  be- 
stows the  benefit,  on  our  grateful  acceptance:  whereas  upon 
the  other  supposal,  Christ  has  not  performed  the  conditions 
of  OUT  justif  cation,  but  only  procvred  for  us  the  privilege  to 
perform  them  ourselves.  Upon  the  one  supposal,  we  are  jus- 
tif ed  on  account  of  Chrisfs  obedience:  but  on  the  other  sup- 
posal, we  are  justified  on  the  account  of  our  own  obedience. 
Upon  the  one  supposal,  Christ  has  merited  justification  for  us 
without  works:  but  upon  the  other  supposal,  he  has  merited 
justification  for  us  by  our  works.  And,  in  fine,  upon  the  one 
supposal,  the  first  act  of  saving  faith  gives  an  immediate  and 
continuing  interest  in  the  favor  of  God:  but  upon  the  other 
supposal,  faith  is  but  the  introduction  of  that  life  of  sincere 


THE    NEW    LAW    OP    GRACE     C0N3IDEKED.  187 

obedience,  which  is  -properly  the  condition  of  our  obtaining 
and  enjoying  the  divine  favor. 

Sir,  it  belongs  now  to  you,  seriously  and  impartially  to 
reflect  and  consider,  which  opinion  is  most  likely  to  be  true; 
wiiether  that  which  renounces  all  "  confidence  in  the  flesh,*' 
and  proposes  no  condition  of  justi^cation,  but  our  hearty  ap- 
probation and  acceptance  of,  and  dependance  upon  the  Lord 
Jesus  Christ  alone,  as  the  way  wherein  the  glory  of  the  right- 
eousness, wisdom,  love,  and  mercy  of  God  is  exalted,  and 
sinful  man  justly  debased,  and  broughtto  the  foot  of  an  infinite 
Sovereign:  Or,  that  opinion,  which  denies  this  honor  to  tlie 
Redeemer's  merits,  and  to  sovereign  grace,  and  proposes 
our  own  performances  and  attainments,  as  conditions  of  our 
justijication  and  acceptance  with  God.  I  hav  ■  now  been 
showing  you,  that  th^  former  is  the  Scripture  representation 
of  the  case:  and  me  thinks,  any  one  that  has  had  a  just  and 
sensible  discovery  of  his  own  depravity  and  spiritual  imjx)- 
tence,  must  know  by  experience,  that  it  is  the  only  way,  in 
which  he  can  entertain  comfortable  expectations  of  salety 
and  happiness. 

Another  objection  against  this  opinion  is,  that  it  is  de- 
strtictive  of  practical  religion,  subversive  to  a  life  of  trve 
holiness.  Whatever  sentiments  we  entertain,  and  whatever 
principles  we  espouse,  we  must  yet  remember,  that  "  without 
holiness  no  man  shall  see  the  Lord;  and  he  that  hath  this 
hope  in  him,  purifieth  himself  as  he  is  pure."  The  "  doc- 
trine of  Christ"  is,  in  all  its  parts,  a  *'  doctrine  according  to 
godliness."  If  it  therefore  appears,  upon  an  impartial  exam- 
ination of  this  case,  that  these  principles  of  your  author  are 
inconsistent  with,  and  repugnant  to  that  holiness,  which  is 
a  necessary  qualification  for  the  kingdom  of  heaven,  there 
can  no  other  argument  be  wanting  against  this  scheme,  to 
convince  us,  that  it  cannot  be  agreeable  to  him,  "who  gave 
himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar  people,  zealous  of  good 
works."  But  lest  I  be  misunderstood,  and  exposed  to  your 
censure  for  uncharitableness,  I  would  premise,  that  I  cannot 
but  hope,  that  there  are  some  who  adhere  to  these  princii)lep, 
whose  hearts  are  sounder  than  theii  heads;  and  who  are  tru- 
ly holy  in  body  and  spirit,  by  a  dependance  very  ditierent 
from  iheiTprofession.  This  is  what  may  be  reasonably  hoped, 
not  only  from  the  exemplary  lives  of  some  who  embrace 
these  tenets,  but  from  tlieir  prayers,  of  a  truly  evangelical 


188  THE    NEW     LAW    OP    GRACE    CONSIDERED. 

strain,  which  we  ought  to  suppose  the  language  of  their 
hearts^  and  which  we  ought  to  hope,  will  find  audience  with 
God,  notwithstanding  the  error  of  their  judgments.  I  must 
nevertheless  insist  upon  it,  that  such  cannot  be  truly  holy^ 
whose  hearts  and  lives  are  conformable  to  the  principles  I 
am  opposing.  Not  all  their  religious  purposes,  promises, 
resolutions,  reformations,  not  all  their  fastings,  external  mor- 
tifications macerations  of  their  bodies,  vows,  meditations, 
prayers,  or  other  endeavors  they  may  use,  can  be  productive 
of  holiness,  upon  these  principles.  Men  may  by  such 
means  put  some  restraint  upon  their  corruptions,  they  may, 
in  a  slavish  manner,  perform  some  hypocritical  duties,  and 
thereby  may  quiet  their  consciences,  obtain  a  reputation 
among  men,  and  entertain  hopes  of  heaven:  but  they  must 
yet  remain  strangers  to  any  true  love  to  God,  delight  in  him, 
and  conformity  of  heart  and  affections  to  him;  wherein  the 
essence  of  holiness  consists.  This  will  appear,  from  such 
considerations  as  these:  It  is  an  incontestible  truth,  that  we 
cannot  be  holy,  before  we  have  a  principle  of  holiness;  that 
we  cannot  perform  vital  actions,  without  a  source  and  princi- 
ple of  life.  It  is  equally  certain,  that  we  naturally  have  not 
this  principle  of  spiritual  life:  but  "  the  imagination  of  man's 
heart  is  evil  from  his  youth,  only  evil  continually."  It  is 
also  certain,  that  faith  in  Christ  is  contemporary  with  (though 
in  order  of  nature  it  flows  from,  and  is  successive  to)  the  first 
principles  of  life;  and  it  is  from  our  union  to  Christ  by  faith, 
tiiat  we  derive  from  him  supplies  of  grace  and  strength,  aad 
that  the  whole  progress  of  holiness  is  carried  on  in  the  soul. 
It  is  therefore  necessary,  that  we  be  first  united  to  Christ, 
the  head  of  influences,  and  fountain  of  all  holiness,  and  so 
be  habitually  alive  to  God,  before  we  can  actually  lii>€  to 
Gody  as  1  have  observed  before.  All  our  attainments  in 
religion,  without  a  vital  principle  within,  will  be  but  as  a 
carcass  without  breath,  or  as  streams  from  a  corrupt  foun- 
tain. Whence  it  follows,  that  they  who  are  looking  to  sin- 
core  obedience  for  justif  cation,  must  be  strangers  to  true 
holiness;  they  not  having  first  "  committed  their  souls  to 
Christ,"  depended  upon  him  alone  for  righteousness  and 
strength,  and  thereby  obtained  supplies  of  grace  for  a  life  of 
holiness,  from  that  only  fountain  of  life.  To  sQGk  jvstifca" 
Uon  from  our  sanctif  cation,  is  to  invert  the  order  and  method 
o»f  our  salvation:  it  is  to  produce  the  cause  from  the  effect,  to 
fetch  the  fountain  from  the  streams.     We  must  first  by  a 


THE  NEW  LAW  OP  GRACE  CONSIDERED.      189 

new  living  principle  be  enabled  to  act  faith  in  Christ,  to  re- 
ceive  him,  and  thereby  be  united  to  him,  and  be  justified  in 
the  sight  of  God;  otherwise  all  our  religious  and  moral  du- 
ties will  be  in  vain,  a  sacrifice  without  a  heart,  mere  legal  or 
slavish  performances,  that  have  nothing  of  true  holiness  in 
them.  "  We  must  be  created  in  Christ  Jesus  unto  good 
works"  if  he  would  "  walk  in  them,"  Ej)h.  2:10.  "We 
must  be  renewed  in  the  spirit  of  our  mind,"  if  we  would 
"  put  on  the  new  man,  which  after  God  is  created  in  right- 
eousness and  true  holiness,"  Eph.  4:  23.  We  must  be 
"  quickened  together  with  him,"  Col.  2: 1 3.  "  We  are  sanc- 
tified through  the  offering  of  the  body  of  Jesus  Christ,  once 
for  all,"  Heb.  10:10.  "  It  is  of  Christ's  fulness,  that  we  all 
receive,  and  grace  for  grace,"  John  1:16.  And  «  as  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine, 
no  more  can  we,  except  we  abide  in  Christ,"  John  15:  4. 

Moreover,  I  think,  it  will  be  readily  allowed,  that  we  can- 
not live  a  life  of  holiness,  while  we  remain  children  and  ser- 
vants of  sin  and  Satan.  It  must  also  be  allowed,  that  the 
whole  world  of  mankind  are  either  the  "children  of  God," 
or  the  "  children  of  the  devil."  This  distribution  divides 
the  whole  human  race.  1  John  3: 10.  Now%  then,  if  we  are 
the  children  of  God,  we  are  already  in  a  justifed  state;  and 
therefore  cannot  depend  upon  our  sincere  obedience  for 
justijication:  But  if  the  children  of  the  devil,  we  cannot  be 
holy,  whatever  pretences  to  sincere  obedience  we  may  make. 
An  unjustified  child  of  God,  or  a  holy  child  of  the  devil,  are 
each  of  them  the  greatest  solecism,  that  can  be  thought  of. 
We  become  children  of  God  hv  the  same  means  by  which  we 
are  justified.  "  We  are  justified  by  faith,"  Rom.  3:  24. 
And  "  we  are  children  of  God  by  faith  in  Christ  Jesus,"  Gal. 
3:  26.  But  all  they  which  have  not  this  faith,  and  are  not 
thereby  become  the  children  of  God,  and  justified  in  his 
sight,  are  so  "  blinded  by  the  god  of  this  world,"  that  they 
are  utterly  incapable,  in  their  present  state,  of  a  life  of  true 
holiness.  "  The  god  of  this  world  hath  blinded  the  minds  of 
them  which  believe  not;  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto  them  " 
2  Cor.  4:  4. 

1  may  add  to  this,  that  the  natural  disposition  of  6very  one, 
while  without  an  interest  in  Christ,  and  in  an  mijustified  state^ 
IS  utterly  repugnant  to,  and  inconsistent  wnth  a  life  of  holiness. 
The  character  and  state  of  all  such  is,  that  they  are  "  servacts 


190      THE  NEW  LAW  OP  GRACE  CONSIDERED. 

of  sin,  and  free  from  righteousness,"  Rom.  6: 17.20.  They  are 
"  dead  in  trespasses  and  sins,"  Eph.  2:1.  They  are  "after 
the  flesh,  and  mind  the  things  of  the  flesh,"  Rom.  8:5.  Their 
"  carnal  mind  is  enmity  to  God;  and  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be,"  Rom.  8:7.  This  is  the 
oase  of  every  man  while  in  a  natural  state;  a  case  which  can 
never  be  remedied,  until  "  the  law  of  the  Spirit  of  life  in 
Christ  Jesus,  make  us  free  from  the  law  of  sin  and  death," 
Rom.  8:2.  And  I  even  appeal  to  yourself  to  deterhiine, 
whether  life  and  death,  light  and  darkness,  God  and  Belial, 
cannot  as  well  be  reconciled,  as  these  characters  made  con- 
sistent with  a  life  oi  lioliness.  It  is  therefore  evident,  that 
we  can  have  no  sincere  obedience  until  we  avejustifed;  and 
that  we  cannot  live  a  holy  life,  while  we  depend  upon  sincere 
obedience  for  justification. 

I  will  only  subjoin,  that  we  may  not  expect  the  renewing 
and  sanctifying  influences  of  the  "  Spirit  of  Christ,"  while 
we  depend  upon  our  own  sincere  obedience  iox  justijication^ 
He  has  indeed  made  us  gracious  promises,  that  if  "  we  re- 
ceive him,"  we  shall  have  the  privilege  to  "become  the 
children  of  God,"  and  if  we  "  trust  in  him,  we  shall  never  be 
ashamed."  But  we  must  expect  no  better,  than  to  "  follow 
after  the  law  of  righteousness,  and  not  attain  to  it,  if  we 
seek  it  not  by  faith,  but  as  it  were  by  the  works  of  the  law," 
Rom.  9:  31,  32.  I  have  already  shown  you,  Christ  did  not 
undertake  our  redemption  to  the  end  that  he  might  assist  us 
in  working  out  a  "  righteousness  of  our  own,"  for  our  justi- 
fication; nor  may  we  expect  any  saving  grace  from  him,  until 
we  depend  upon  him  alone  to  do  all  in  us  and  for  us.  When 
"  he  is  made  of  God  unto  us  righteousness,"  through  faith,  we 
may  then,  but  not  till  then,  expect  from  him  the  supply  of  the 
Spirit,  for  progressive  sanctif  cation  and  redemption.  They 
may  "  rejoice  in  Christ  Jesus  (and  nono  but  they)  who  have 
no  confidence  in  the  flesh."  Look,  sir,  through  the  whole 
Bible,  and  see  if  you  can  any  where  find  encouragement  to 
expect  a  progress  of  quickening  and  sanctifying  influences 
from  Christ,  without  an  interest  in  him,  or  dependance  upon 
him;  and  while  repairing  to  your  own  personal  obedience  as 
your  refuge  and  hope.  In  fine,  as  you  can  have  no  principle 
of  holiness  in  yourself,  but  are  under  the  influence  of  sin 
and  Satan,  and  under  the  power  of  aflections^nd  dispositions 
utterly  inconsistent  with  true  holiness,  so  are  you  without  any 
^^nounded  expectations  of  the  divine  influences  to  renew  and 


THE    NEW   LAW    OF    GRACE   CONSIDERED.  191 

sanctify  you,  while  you  are  building  upon  this  false  founda- 
tion; I  mean,  while  you  are  doing  so  practically,  as  well  as 
speculatively. 

I  cannot  but  hope,  sir,  notwithstanding  your  present  wa- 
vering and  unsettled  posture,  you  have  had  some  experience 
of  the  truth  of  what  I  am  now  setting  before  you,  in  your  own 
soul.  Look  back  and  consider,  how  often  you  have  found 
all  your  self-righteous  resolutions,  self-confident  promises, 
and  endeavors  in  your  own  strength,  to  mortify  your  corrup- 
tions, and  to  maintain  a  closer  walk  with  God,  too  weak  a 
foundation  to  build  upon,  and  how  insuflicient  they  have 
been  to  produce  that  new  obedience,  which  you  have  purpo- 
sed and  expected:  But  how  often  you  have  found,  on  the 
contrary,  that  an  humble  and  cheerful  dependance  upon  Christ 
for  "  righteousness  and  strength,"  has  invigorated  your  soul 
in  your  spiritual  progress.  How  often  have  you  found  a  legal 
frame  has  dipt  the  wings  of  your  devotion;  while  a  believ- 
ing dependance  upon  the  riches  of  God's  infinite  mercy  in 
Christ,  has  enabled  you  to  "  mount  up  with  wings  as  the  ea- 
gle, to  run  and  not  be  weary,  to  walk  and  not  faint!"  Re- 
flect upon  your  own  experience;  and  consider  how  often  you 
have  found,  that  even  the  restraints  of  the  law,  when  you 
have  acted  upon  no  higher  motive,  have  ra':her  irritated  and 
strengthened  those  corruptions,  which  you  have  endeavored 
to  mortify;  how  often  you  have  found,  that  nothing  but/ai(/t 
in  Christ,  and  a  realizing  sense  of  the  *'  love  of  God  in  him," 
could  give  you  the  victory,  engage  your  heart  to  the  service 
of  God,  and  make  the  ways  of  holiness  pleasant  and  delight- 
ful to  you.  These  things  are  the  common  experience  of  the 
children  of  God,  and  a  standing  evidence  to  them,  of  the  truth 
which  I  am  representing  to  you. 

Have  patience  with  me,  while  I  mention  one  exception 
more  to  the  scheme  you  have  proposed,  which  is,  that  this 
doctrine  is  highly  destructive  to  the  covvfort  of  a  life  of  reli- 
gion, and  subversive  of  that  joy  and  peace^  which  may  be 
found  in  believing.  The  Scriptures  inform  us,  that  "  the 
ways  of  wisdom  are  ways  of  pleasantness,  and  all  her  paths 
are  peace;"  and  exhort  us  to  "  rejoice  evermore,  to  rejoice  in 
Christ  Jesus,  w^ithout  confidence  in  the  flesh."  This  was 
one  end  of  Christ's  coming  into  the  world,  that  we  might 
"  serve  him  without  fear,  in  righteousness  and  holiness  be- 
fore him  all  the  days  of  our  life."  They  who  are  "justified 
by  faith,  have  peace  with  God;"  and  should  "  rejoice  in  hope 


192  THE  NEW    LAW    OP    GRACE    CONSIDERED. 

of  his  glory."  This,  the  Calvinist  principles,  or  (if  you  wil! 
allow  me  the  expression)  the  Scripture  principles,  lay  a  good 
foundation  for.  The  sciiptural  joy  is  "  the  joy  of  faith.'* 
We  may  have  "  strong  consolation,  who  have  fled  for  refuge, 
to  lay  hold  on  the  hope  set  before  us.  We  know  whom  we 
have  trusted,  that  he  is  able  to  keep  that  which  we  have  com- 
mitted to  him,  against  that  day."  Though  our  frames  may 
be  very  mutable,  "  Jesus  Christ  is  the  same,  yesterday,  to- 
day, and  forever.  In  whom,  though  now  we  see  him  not, 
yet  believing,  we  rejoice."  He  has  undertaken  for  us;  "  He 
will  never  leave  us  nor  forsake  us;"  and  therefore  we  may 
"  hold  fast  our  confidence,  unto  the  end."  The  more  cheer- 
fully and  firmly  "  we  trust  in  him,"  the  more  shall  we  in- 
<-rease  in  holiness  and  in  comfort;  and  the  more  sure  will  be 
the  foundation  of  our  eternal  hope.  This  the  Scripture 
teaches;  thisoui  own  experience  confirms;  we  may  therefore 
"  go  on  our  way  rejoicing."  But  now  let  us  look  on  the 
other  side  of  the  question. 

We  depend  upon  our  sincere  obedience  for  justification: 
But,  alas!  how  shall  we  know,  whether  we  have  any  gracious 
siucerity,  or  not?  We  have  yet  many  corruptions  remaining, 
great  defects  in  our  duties,  frequent  violations  of  our  good 
purposes  and  designs:  and  the  doubt  is,  can  these  things  be 
consistent  with  sincerity?  Our  conciences  upbraid  us,  that 
we  do  not  "do  v/hat  we  can,"  in  oui  endeavors  after  sincere 
obedience.  And  hence,  what  a  dreadful  perplexity,  what 
ditfidence,  darkness,  and  legal  terrors,  must  every  serious 
person  be  thrown  into,  by  these  principles?  Here  is  no 
place  (as  upon  the  other  principles)  to  "  commit  this  case 
also  to  Christ,"  and  in  a  way  of  cheerful  dependance  and 
diligence  to  expect  grace  and  sincerity  from  him:  for,  upon 
these  principles,  we  must  be  well  assured  of  our  actual  sm- 
cerity^  before  we  can  look  to  Christ  for  acceptance.  And 
therefore  there  is  no  place  for  comfort,  or  for  quiet,  but  from 
a  careless  inadvertency.  However,  supposing  we  may  find 
some  satisfying  evidence  of  our  sincerity,  at  certain  seasons, 
under  special  reformations  and  enlargements^  what  will  be- 
come of  our  hopes,  when  a  contrary  frame  prevails?  Can 
we  then  flatter  ourselves  with  our  sincerity?  Must  not  our 
hopes  and  fears  keep  pace  with  our  frames;  and  our  whole 
life  be  a  dreadful  fluctuating  between  both,  with  respect  to 
the  infinite  eternal  concern  before  us?  And  is  not  this,  to 
be  called  "  the  spirit  of  bondage  again  to  fear?" 


TftE    NEW   LAW    OF   GRACE    COl^smafiEt).  19^ 

What  room  can  there  be,  upon  this  plan,  for  the  "spirit, of 
adoption?"  How  can  the  "  Spirit  witness  with  our  spirits, 
that  we  are  children  of  God?"  How  can  we  experience  the 
"sealings  of  the  Holy  Spirit;"  or  the  "  earnest  of  our  future 
inheritance?"  How  can  we  have  "the  full  assurance  of  hope?" 
or  how  can  we  "  make  our  calling  and  election  sure?"  We 
must,  u}>on  those  principles,  give  up  all  pretensions  to  these 
glorious  comforts,  benefits,  and  privileges  of  the  children  of 
God,  while  our  hope  is  built  upon  this  precarious  foundation, 
and  depends  upon  the  doubtful  and  uncertain  performance 
of  persevering  sinceie  obedience.  Let  us  suppose  the  best 
v/hich  can  be  supposed,  that  we  should  make  a  comforting 
and  encouraging  ;7ro^re55  in  a  life  of  sincere  obedience;  yet 
how  do  we  yet  know,  but  death  may  seize  us  in  an  unguard- 
ed hour,  and  find  us  actually  playing  the  hypocrite?  In  this 
case,  what  will  become  of  all  our  religious  duties  and  all  our 
hopes?  And  what  will  become  of  ou'r  souls  to  all  eternity? 
I  must  confess,  sir,  I  could  see  nothing  before  me  but  horror 
and  despair,  if  I  had  no  better  foundation  of  confidence  and 
hope  towards  God,  than  my  own  righteousness. 

Every  experienced  Christian  must  acknowledge,  that  the 
chxei  comfort  of  a  religious  life  flows  from  the  lively  actings 
of  love  to  God  in  Christ,  But  how  can  there  be  the  comfort 
of  love,  when  at  the  best  we  are  in  an  awful  suspense,  whe- 
ther God  be  our  friend,  or  our  enemy?  What  grounds  of  hor- 
ror, instead  of  the  pleasing  exercise  of  love,°must  we  con- 
stantly  experience,  while  we  are  afraid  we  have  an  infinite 
enemy  to  deal  with?  What  strangers,  in  this  case,  must  we 
be  to  the  joy,  which  flows  from  a  refreshing  view,  th^^t  "  this 
God  is  our  God,  and  will  be  our  guide  even  to  death,  and  our 
portion  for  ever?"  How  unacquainted  must  we  be  with  the 
sublime  pleasures  of  communion  with  God,  while  we  ap- 
proach his  presence  under  such  an  uncertain  prospect  of  hig 
favor,  and  under  grounds  for  prevailing  fear  of  an  eternal 
separation  from  him?  And  what  aggravates  the  case  is,  t^^at 
this  not  only  now  is,  but  must  continue  to  be,  our  dark  and  .f is- 
consolate  circumstance,  as  long  as  we  \i\e,  if  we  remain 
under  the  governing  influence  of  these  principles  I  am  im- 
pleading. 

I  may  add  to  this,  that  a  cheerful  progress  in  all  ^ospc/- 
holiness  is  necessary  to  our  true  comfort  and  happinea??, 
while  we  are  here  in  this  vale  of  tears.  "  In  keeping  of 
God's  commands  there  is   great  reward.     This  is  our  re- 

17  *  '        . 


194  THE   NEW    LAW    OF   GRACE    CONSIDERED. 

joicing,  the  testimony  of  our  conciences,  that  in  simplicity  and 
godly  sincerity,  not  by  fleshly  wisdom,  but  by  the  grace 
of  God,  we  have  had  our  conversation  in  the  world."  But 
I  have  shown  you  already,  that  this  scheme  I  am  opposing, 
affords  no  principle  of  new  obedience,  allows  no  foundation 
for  a  comfortable  progress  in  the  divine  life.  Here  is  no 
certainty  of  forgiveness  to  be  obtained:  and  therefore  no 
delightful  incentive  to  the  mortification  of  our  lusts  and 
corruptions.  Upon  this  plan,  we  are  in  perpetual  danger 
of  "  the  curse  of  the  law,"  on  account  of  our  defects;  and 
there  is  therefore  no  room  for  that  pleasure,  which  would 
otherwise  be  found  "  in  running  the  way  of  God's  com- 
mands." Here  can  be  no  assured  confidence  in  the  divine 
assistarice  or  acceptance,  no  absolute  affiance  in  the  riches 
of  God's  free  grace  in  Christ:  And  therefore  nothing  to  melt 
the  heart  and  conscience  into  love  and  subjection;  nothing 
to  inflame  our  affections,  and  fill  us  with  gratitude  to  God, 
for  "  blessing  us  with  all  spiritual  blessings,  in  heavenly 
things  in  Christ  Jesus;"  nothing  to  excite  us  to  live  "  to  the 
praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  Beloved."  The  principles  of  the  scheme 
you  propose,  are  slavish;  and  the  obedience  must  be  of  the 
same  kind  witji  the  principles  from  whence  it  flows:  and  con- 
sequently we  must  be  strangers  to  that  love,  delight,  and 
satisfaction,  which  children  might  find  in  the  service  of  their 
heavenly  Father,  so  long  as  our  obedience  is  thus  excited 
from  fear,  and  constraint;  or  at  best  only  from  such  uncer- 
tain hopes,  as  wholly  depend  upon  our  own  righteousness,  as 
the  condition  of  acceptance  with  God.  Blessed  be  God,  the 
gospel  teaches  us  a  more  pleasant  and  delightful  religion,  the 
service  of  love,  and  the  obedience  of  faith,  which  is  truly 
its  own  reward. 

And  now,  sir,  suffer  me  something  freely  to  expostulate 
with  you  on  this  subject.  Do  not  you  know,  that  the  doc- 
trine which  you  and  your  author  plead  for,  is  (substantially) 
tlin?  same  with  the  Popish  doctrine  upon  the  head  of  remis- 
sion of  sins,  and  acceptance  with  God,  and  that  this  very  doc- 
trine was  one  of  the  greatest  occasions  of  our  glorious  Refor- 
mation from  Popery]  Read,  sir,  the  many  elaborate  treatises 
written  by  our  first  reformers;  and  you  will  find  this  doctrine 
net  in  its  proper  light.  You  will  find  all  your  author's  cavils, 
shifts,  and  evasions  justly  exposed:  all  his  arguments  dis- 
tinctly answered;  and  the  dangerous  error  stripped  of  all  that 


•THE    KEW   LAW   OF    GRACE    CONSIDERED,  195 

plausible  dress,  with  which  it  now  again  makes  its  appear- 
ance. You  will  find,  that  the  doctrine  of  Justif  cation  was 
esteemed  by  all  our  excellent  reformers,  as  well  as  by  Luther, 
Articuhis  sta7itis  vel  cadentis  ecclesicB,  "  the  article  by  which 
the  church  must  either  stand  or  fall."  And  shall  we  again 
build  up  those  things,  which  that  glorious  army  of  martyrs 
destroyed?  Shall  we  again  revive  Popery  in  one  of  its  most 
considerable  branches?  Is  not  this  to  open  the  door  to  other 
Popish  delusions  and  practical  errors,  as  penances,  pilgrim- 
ages, a  monastic  life,  celibacy,  and  other  austerities,  to  supply 
the  defects  of  our  sincere  obedience,  and  patch  up  a  righte- 
ousness of  our  own  to  justify  us?  I  wish  there  were  not  too 
much  occasion  given  for  this  apprehension,  by  some  in  the 
present  times,  who  would  fain  be  reputed  Protestants.*  You 
will,  perhaps,  think  me  too  severe  in  this  discourse;  but 
search  into  the  cause,  as  I  have  done,  and  you  will  find  it 
otherwise. 

And  why  must  this  hydra  be  digged  out  of  its  grave,  and 
revived?  What  advantage  can  be  hoped  for  by  this  scheme? 
Were  this  doctrine  true,  would  not  sincere  obedience,  done 
from  a  principle  of  spiritual  life  and  holiness,  and  a  depen- 
dance  upon  Christ  alone,  to  do  all  in  us  and  for  us,  and  to 
recommend  us  to  the  divine  favor,  be  accepted  of  God,  aa 
well,  as  if  it  had  been  done  "in  our  own  strength,"  and  with 
a  view  to  "  establish  our  own  righteousness?"  Will  Christ 
reject  us  at  last,  for  doing  too  much  honor  to  his  infinite 
merit,  and  to  the  rich  and  free  grace  of  God  in  him?  What 
if  you  should  find  your  reasoning  false  and  deceitful,  when 
it  comes  to  the  great  trial?  Dare  you  venture  your  eternity 
upon  it,  that  in  this  case  you  cannot  be  deceived?  If  the 
Reformation  in  general,  and  the  most  excellent  men  for  learn- 
ing, sagacity,  and  piety,  that  the  reformed  churches  could 
ever  boast  of,  should  be  found  on  the  side  of  truth  at  the  day 
of  judgment,  in  determining  that  we  cannot  be  justified  on 
the  foot  of  a  moderated  "  covenant  of  works,"  or  the  easy 
terms  you  plead  for,  what  will  become  of  all  those,  who  have 
buih  their  eternal  hope  on  that  foundation,  not  only  notionally, 
1  mean,  but  practically! 

But  I  have  outgone  my  intended  limits;  and  shall  therefore 

•  See,  for  intstance,  Mr.  Law's  Christian  Perfection,  and  Serious 
Call.  Books  that  would  be  deservedly  esteemed  and  prized,  were  it 
not  for  this  popish  taint. 


1&6  FIRST   AND    SECONDARY    JUSTIFICATION 

only  add  (after  my  hearty  prayers,  that  your  hope  may  be 
built  upon  a  sure  foundation)  that  I  am,  with  great  respect, 

Your,  &G. 


LETTER  XIV. 

THE  NOTION  OF  A  FIRST  JUSTIFICATION  BY  FAITH, 
AND  A  SECONDARY  JUSTIFICATION  BY  SINCERE  OBE- 
DIENCE,  DISCUSSED  AND  CONFUTED. 

SIR, 

You  must  conclude  I  have  spent  my  time  but  idly,  if  I 
should  yet  be  "  unacquainted  with  your  author''s  meaning; 
and  not  fully  understand,  in  what  sense  he  supposes  our  sin- 
cere ohedience  to  be  the  condition  of  our  justification."  It 
is  scarcely  possible,  that  he  should,  with  any  appearance  of 
plausibility,  offer  any  ihing  new  in  defence  of  these  principles, 
or  that  has  not  been  often  advanced,  and  often  refuted,  long 
before  either  you  or  I  were  born.  And  in  particular,  what 
you  now  propose,  is  but  the  old  popish  doctrine  new  vampt, 
which  has  been  repeatedly  answered  by  all  our  old  Protestant 
writers. 

You  tell  me,  "  Your  author  acknowledges,  that  our  Ji7'st 
justification  is  by /ai^^  alone;  that  is,  God  accepts  us  as  being 
meet  probationers  for  salvation,  upon  our  hearty  assent  to  the 
truth  of  the  gospel,  and  our  being  heartily  willing  to  take 
Christ's  yoke  upon  us,  and  obey  him:  and  this  is  the  justifi- 
cation of  which  the  apostle  Paul  speaks,  that  it  is  by  faith 
♦without  the  works  of  the  law.'  But  our  secondary  justifi- 
cation, or  continued  title  to  the  favor  of  God,  is  by  oux  works^ . 
or  by  a  course  of  sincere  obedience  to  the  gospel.  Of  this 
the  apostle  James  speaks,  when  he  tells  us,  that  a  man  is 
'justified  by  works,'  and  '  not  by  faith  only.'  " 

Sir,  you  cannot  be  insensible,  that  this  plea  is  utterly  in- 
consistent with  the  evasions  before  offered.  We  are  there- 
fore now  to  hear  no  more  of  your  former  distinctions,  that  the 
apostle  Paul  refers  to  legal,  and  not  evangelical  works,  when 
he  excludes  all  works  from  having  any  part  in  our  justification. 
We  are  to  hear  no  more  of  the  apostle's  referring  to  the  cere- 
monial  law,  when  he  opposes  the  law  to  grace,  and  tells  us, 
"  that  if  righteousness  come  by  the  law,  then  Christ  is  dead 


A   GHOUWDLESS   DISTINCTION.  I9T 

in  vain.'"  You  now  acknowledge,  that  the  Justification,  of 
which  the  apostle  Paul  speaks,  is  by  faith  alone.  All  other 
pleas  for  the  scheme,  which  I  oppose,  must  consequently  be 
given  up;  and  it  must  be  put  upon  this  single  issue.  I  shall 
now  therefore,  proceed  to  consider,  whether  this  foundation 
will  bear  the  weight  which  you  are  putting  upon  it. 

It  is  wortliy  of  consideration,  that  there  is  nothing  of  this 
new  distinction,  of  a  first  and  ^  secondary  justification,  to  be 
found  in  the  Scriptures.  I  look  upon  it  as  an  arbitrary 
distinction,  coined  to  serve  a  purpose,  and  to  help  out  a  tot- 
tering scheme,  which  could  no  other  way  be  supported. 
The  apostle  Paul,  it  is  true,  speaks  of  our  jiisf  if  cation  in  one 
respect,  and  the  apostle  James  in  another,  as  I  have  formerly 
observed  to  you:  But  each  of  them  retain  one  invariable 
view  of  their  subject,  and  continue  the  same  idea  of  the  justify 
cation  about  which  they  treat.  There  is  not  a  word  spoken  by 
either  of  them,  of  ?ifrst  and  second,  of  an  original  and  2i<\d\- 
t\onci\ji/stif  cation.  Indeed  the  Scriptures  know  nothing  at 
all  of  tliis  distinction.  The  children  of  God  learn  nothing  of 
it  from  their  own  experience.  And  you  must  pardon  me, 
sir,  if  I  must  demand  some  better  foundation  of  my  eternal 
hope,  than  the  subtile  inventions  of  such  men,  who  would 
establish  and  vindicate  their  principles  by  new  and  unscrip- 
tural  doctrines  of  religion,  which  have  no  foundation  at  all, 
but  their  own  teeming  imagination.  This  is  the  connnon 
source  of  all  the  errors,  which  obtain  among  us.  Men  of 
learning  and  parts,  sufficiently  apprehensive  of  their  own 
capacities,  instead  of  an  humble  subjecting  their  reason  to 
the  wisdom  of  God  in  his  word,  are  first  for  forming  schemes, 
which  appear  to  them  most  reasonable;  these  they  take  for 
principles;  and  then  they  must  force  some  construction  or 
other  upon  the  most  opposite  texts  of  Scripture,  and  invent 
some  arbitrary  distinctions,  to  obviate  the  difficulties,  that 
that  lie  in  their  way.  This  is  ])lainly  the  case  before  us. 
It  does  not  look  reasonable  to  the  Papists,  to  the  Socinians, 
to  the  Arminians,  and  the  Neonomians,  that  our  obedience 
should  be  wholly  excluded  as  a  part  in  our  justification.  It  is 
true,  the  Scripture  does,  in  multitudes  of  most  plain  and 
familiar  expressions,  in  the  most  express,  and  strongest  lan- 
guage, utterly  exclude  it.  But  there  must  be  one  unnatural 
construction,  or  another,  forced  upon  these  texts  of  Scrip- 
ture, to  make  them  consistent  with  their  scheine;  which 
they  take  for  sl  postulatuniy  whatever  is  said  in  the  Scriptures 


198  FIRST   AND    SECONDARY   JUSTIFICATION 

to  the  contrary.  When  this  refuge  fails,  the  present  distinc- 
tion is  coined,  to  support  the  sinking  cause.  It  were  a  suf- 
ficient answer  to  all  these  pretences,  to  say,  "  The  foolish- 
ness  of  God  is  wiser  than  men,  and  the  weakness  of  God  is 
stronger  than  men.  And  he  that  seemeth  to  be  wise  in  this 
world;  let  him  become  a  fool,  that  he  may  be  wise." 

But  I  have  this  further  objection  against  the  distinction 
you  mention,  that  it  is  not  only  a  human  device,  without  any 
appearance  of  Scripture  warrant,  but  is  utterly  inconsistent 
with  the  Scripture  doctrine  o^ justification.  There  is  so  much 
ascribed,  in  the  Scripture,  to  what  they  call  om  first  justifi- 
cation, as  leaves  no  possible  room  for  a  second.  I  have  ob- 
served something  of  this  to  you  upon  another  occasion,  in  a 
former  letter;  and  you  must  bear  with  me  if  you  here  meet  with 
some  repetition,  in  order  to  set  the  present  case  in  a  true  and 
proper  light.  By  virtue  of  the  righteousness  imputed  to  us, 
and  received  through  faith,  we  have  a  free  pardon  of  all  our 
sins.  Rom.  4:5,6,7.  "  To  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith  is  counted 
for  righteousness.  Even  as  David  also  describeth  the  bless- 
edness of  the  man  unto  whom  God  imputeth  righteousness 
without  works,  saying.  Blessed  are  they  whose  iniquities  are 
forgiven;  and  whose  sins  are  covered.  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin."  By  virtue  of  this  jus- 
tification, we  are  freed  from  the  wrath  of  God,  and  actually 
reconciled  to  him.  Rom.  5:9,10.  "  Much  more  then  being 
justified  by  his  blood,  we  shall  be  saved  from  wrath  through 
him.  For  if  when  we  were  enemies  we  were  reconciled  to 
God  by  the  death  of  his  Son;  much  more  being  reconciled, 
we  shall  be  saved  by  his  life."  By  this  justification  we  are 
made  righteous  in  the  sight  of  God.  Rom.  5:18,19.  "  By  the 
righteousness  of  one,  tiie  free  gift  came  upon  all  men  unto 
justification  of  life.  For  as  by  one  man's  disobedience  many 
were  made  sinners;  so  by  the  obedience  of  one  shall  many 
be  made  righteous."  By  this  justification  we  have  the  adop- 
tion of  children.  John  1:12.  "  As  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God;  even  to 
them  that  believe  on  his  name."  By  this  justification  we 
have  the  Spirit  of  adoption,  peace  with  God,  and  a  joyful 
prospect  of  our  eternal  inheritance.  Rom.  5:1,2.  "  There- 
fore, being  justified  by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ,  and  rejoice  in  hope  of  the  glory  of 
God."     By  this  justification  we  are  sanctified,  and  receive 


A    GROUNDLESS    DISTINCTION.  199 

needed  supplies  of  grace.  Heb.  10:10.  "  By  the  which  will 
we  are  sanctified,  through  the  offering  of  the  body  of  Jesus 
Christ,  once  for  all."  Rom.  5:17.  "  J'or  if  by  one  man's  of- 
fence death  reigned  by  one,  much  more  they  who  receive 
abundance  of  grace,  and  of  the  gift  of  righteousness,  shall 
reign  in  life  by  one,  Jesus  Christ."  By  this  justification  we 
are  secured  of  perseverance  in  grace,  against  all  charges,  ac- 
cusations, persecutions,  and  malignant  endeavors  of  hell  and 
earth  to  the  contrary.  Rom.  8:33.35.  "  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect?  It  is  God  that  justifieth. 
Who  shall  separate  us  from  the  love  of  Christ?  Shall  tribu- 
lation, or  distress,  or  persecution,  or  famine,  or  nakedness, 
or  peril,  or  sword?"  And  in  a  word,  by  this  justification,  we 
are  entitled  to,  and  shall  finally  be  possessed  of,  eternal 
glory.  Rom.  8:30.  "  Whom  he  justified,  them  he  also  glo- 
rified." And  now^,  sir,  what  is  there  left  for  your  secondary 
justification  to  do?  We  have  God  himself,  pardon,  peace, 
with  all  the  benefits,  comforts,  and  privileges  of  the  children 
of  God  in  this  life,  and  eternal  glory  hereafter,  bestowed 
upon  us,  or  made  over  to  us,  in  consequence  of  what  you 
call  the  first  justification.  Your  secondary  justification  must 
therefore  be  a  mere  imaginary  thing,  an  unaccountable  fic- 
tion; which  has  as  little  foundation  in  the  nature  of  things, 
as  it  has  in  the  word  of  God. 

I  may  add  to  this,  that  our  continuance  in  a  justified  state 
is  by  the  same  means  by  which  we  were  first  justified.  It  is 
true,  believers,  as  well  as  others,  are  daily  sinning,  in  thought, 
word,  and  deed:  and  therefore  there  may  appear  some  diffi- 
culty in  conceiving  how  our  once  being  justified  by  faith  can 
isecure  to  us  a  remission  of  future  sins.  It  cannot  be  sup- 
posed that  our  sins  are  actually  pardoned  before  they  are 
committed;  or  our  guilt  cancelled  before  it  was  contracted. 
How  then  can  one  single  justification  stand  us  in  stead, 
through  the  future  scene  of  sin  and  guilt,  and  entitle  us  to 
eternal  glory,  notwithstanding  a  repeated  forfeiture  of  the  di- 
vine favor,  and  notwithstanding  our  renewed  deserts  of  God's 
wrath  and  displeasure?  This  deserves  some  particular  consi- 
deration. I  shall  therefore  endeavor,  in  a  few  words,  to  solve 
this  difficulty,  before  I  proceed  distinctly  to  consider  in  what 
manner  our  justification  is  continued. 

Let  it  then  be  observed,  that  as  the  "  meritorious  procur- 
ing cause"  of  our  justification,  with  all  its  benefits  of  grace 
here,  and  glory  hereafter,  was  at  once  completed;  "  the  body 


200  FIRST   AND    SECONDARY   JUSTIFICATION 

of  Christ  was  offered  once  for  all;"  and  by  his  "  obedience 
unto  death,"  he  brought  in  "  everlasting  righteousness."  So 
the  believer,  upon  his  first  being  actually  interested  in  tho 
redemption  by  Christ,  and  receiving  his  righteousness  through 
yaith,  is  at  once  unalterably  acquitted  from  condemnation, 
re-instated  in  the  paternal  favor  of  God,  and  secured  in  such 
a  continuing  progress  of  grace  and  holiness,  as  will  end  in 
eternal  glory.  For  by  "  one  offering,  Christ  hath  perfected 
for  ever  them  that  are  sanctified,"  Heb.  10:14.  As  our  Lord 
Jesus  Christ,  by  "  bearing  our  sins  in  his  own  body  on  the 
tree,"  has  "  finished  transgression,  made  an  end  of  sin,  made 
reconciliation  for  iniquity,  and  brought  in  everlasting  right- 
eousness," Dan.  9:24.  "  So  by  faith  that  is  in  him  we  re- 
ceive the  forgiveness  of  sins,  and  an  inheritance  among  them 
that  are  sanctified,"  Acts  26:18.  and  "  are  complete  in  him," 
Col.  2:10.  He,  therefore,  "  that  believeth  hath  everlasting 
life,  and  shall  not  come  into  condemnation;  but  is  passed  from 
death  to  life,"  John  5:24.  and  is  "  blessed  with  all  spiritual 
blessings,  in  heavenly  things  in  Christ,"  Eph.  1:3. 

But  this,  notwithstanding,  though  our  justification,  as  to 
the  meritorious  procuring  cause  of  it,  be  at  once  perfected 
and  completed;  and  by  virtue  of  the  immutability  of  God's 
counsel,  the  infinite  merit  of  the  righteousness  imputed,  the 
stability  of  the  covenant  of  grace,  and  the  faithfulness  of  the 
promises,  the  believer  immutably  remains  a  child  of  God,  and 
an  heir  of  eternal  glory:  he  nevertheless,  by  reason  of  his 
daily  sins  and  imperfections,  stands  in  daily  need  of  a  re- 
newed application  of  the  benefits  of  Christ's  redemption  to 
his  soul,  and  in  daily  need  of  pardon  and  justification.  But 
then  it  should  be  remembered,  that  this  is  not  a  secondary 
justification,  distinct  from  the  former,  but  the  same,  renewed 
and  confirmed.  If  the  believer  sins,  he  hath  an  advocate 
with  the  Father,  to  make  continual  intercession  for  him,  for 
renewed  pardon  and  grace,  and  for  a  continuance  of  his  jus- 
tified state.  "  He  ever  liveth  to  make  intercession  for  them, 
who  needeth  not  daily,  as  those  high  priests,  after  the  order 
of  Aaron,  to  offer  sacrifice  first  for  his  own  sins,  and  then  for 
the  people's:  for  this  he  did  once,  when  he  oifered  up  him- 
self," Heb.  7:25.27. 

These  things  being  premised,  the  question  now  recurs,  hy 
what  means  ^ve  believers  continued  in  a  justified  state?  To 
which  I  answer  as  before,  by  the  same  means  by  which  they 
were  at  Jirst  brought  into  it.     "  The  righteousness  of  God 


A    GROUNDLESS    DISTINCTION.  201 

13  revealed  from  faith  to  faith,"  Rom.  1:7.  That  is,  as  a 
noted  commentator  expounds  these  words,  the  beginning, 
the  continuance,  and  the  consummation  of  our  justification, 
is  by  faith.  "  Now  the  just  shall  live  by  taiUi,"  Heb.  10:38. 
Not  only  are  "  the  ungodly  justified  by  faith,"  but  ",the  just," 
or  those  that  are  in  a  justified  state,  shall  "  live  by  faith," 
shall  obtain  new  supplies  of  pardoning  and  sanctifying  grace 
through  faith.  And  thence  "  the  life  which  the  believer 
lives  in  the  flesh,"  is  said  to  be  "  by  the  faith  of  the  Son  of 
God,"  Gal.  2:20. 

Let  any  serious  Christian  consider  what  refuge  he  can  be- 
take himself  to  in  order  to  quiet  the  accusations  of  his  con- 
science for  sin  committed;  and  to  obtain  renewed  pardon  for 
his  frequent  transgressions  and  constant  imperfections.  Dare 
he  venture  into  the  presence  of  God,  and  challenge  pardon 
on  account  of  his  own  sincere  obedience?  Will  he  plead  be- 
fore the  eternal  Majesty  the  milder  terms  of  this  (imaginary) 
"new  law  of  grace,"  and  tell  the  Almighty  this  easy  con- 
dition was  purchased  for  him  by  the  blood  of  Christ,  that  his 
own  works  should  justify  him;  that  he  sincerely  desires  and 
endeavors  to  obey  God;  and  therefore  pleads  the  benefit  of 
that  new  covenant  of  works,  and  entreats  pardon  and  ac- 
ceptance/or his  sincere  obedience,  according  to  the  tenor  of 
it?  U  this  be  an  article  of  our  creed,  why  should  it  not  be 
an  article  of  our  devotion?  But  yet,  I  think,  the  patrons  of 
this  scheme  cannot  be  so  hardy  as  to  plead  it  before  the 
throne  of  God.  And  I  may  venture  to  say,  that  every  sen- 
sible,  humble  Christian,  will  use  a  quite  contrary  arg-ument  in 
prayer  for  pardon  and  acceptance  with  God.  Such  a  man 
will  find  no  plea  to  make  at  the  throne  of  grace,  but  the  in- 
finite  merits  of  the  glorious  Redeemer,  with  the  boundless 
riches  of  God's  free  mercy  in  Christ.  He  can  find  no  other 
source  of  continuing  peace  and  hope,  but  an  humble  trust 
and  confidence  in  the  merit  and  righteousness  of  Christ.  He 
durst  not  plead  his  own  attainments  before  God,  nor  trust  in 
them,  as  justly  recommending  and  entitling  him  to  his  favor; 
but  repairs  by  faith  immediately  to  the  righteousness  of  Christ 
alone,  for  renewed  pardon  and  acceptance.  Thus  you  see, 
that  as  the  Scriptures  propose  a  way  very  difi^erent  from  that 
of  our  own  obedience,  for  the  continuance  of  our  justifica- 
tion, sO  the  children  of  God  have  a  quite  contrary  refuge  fcr 
peace  and  pardon;  and  it  would  even  shock  a  Christian  ear 
to  hear  any  devotions  exactly  adjusted  and  proportioned  to 
18  ^ 


202  FIRST   AND    SECONDARY    JUSTIFICATION 

these  principles.  Tt  is  therefore  evident,  that  all  pretences 
of  this  kind  should  be  rejected  by  those  who  would  not  be 
finally  "  ashamed  of  their  hope." 

That  we  may  have  a  further  view  of  the  absurdity  of  this 
distinction,  let  us  consider  a  little  how  this  scheme  will  hang 
together:  and  see  whether  it  will  not  necessarily  destroy 
itself. 

The  patrons  of  this  distinction  do  so  much  honor  to  the 
Scriptures,  which  every  where  attribute  our  justification  to 
faith,  as  to  allow  that  our  ^rs?  justification  is  hy  faith  alone. 
But  what  are  we  to  understand  by  that/ai^A,  by  which  this 
first  justification  is  obtained?  The  Papists  tell  us,  that  it  is  an 
infusion  of  a  new  principle  of  grace  and  charity.  The  So- 
cinians  and  Arminians  (at  least  some  of  them)  teach,  that  it 
is  the  TO  credere.,  or  an  assent  to  the  gospel-revelation,  which 
justifies,  as  it  is  an  act  of  our  own,  and  an  instance  of  obe- 
dience to  the  divine  command.  Some  of  our  more  modern 
refiners  upon  this  scheme  choose  to  define  i\\\s  faith,  by 
which  we  obtain  our  first  justification,  to  be  a  receiving  Christ 
as  our  Lord  and  Saviour;  and  tell  us,  that  a  submitting  to 
his  government  has  as  great  a  hand  in  our  justification  as  our 
relying  upon  his  merit,  or  hoping  for  salvation  on  account  of 
what  he  has  done  and  suifered  for  us.  I  think  all  of  them 
agree  in  this,  that  faith  justifies,  as  it  is  an  assent  to  the 
truth  of  the  gospel,  and  an  entrance  upon  a  life  o{  obedience'. 
None  of  them  suppose  this  first  justification  to  be  our  accept- 
ance with  God,  "  as  righteous,  by  the  righteousness  of  Jesus 
Christ  imputed  to  us,  and  received  by  faith  alone." 

Now  then,  what  room  is  there  for  this  distinction]  Is  not 
faith,  in  this  consideration  of  it,  as  much  an  act  of  obedi- 
ence as  any  other  point  of  conformity  to  the  divine  command 
which  we  are  capable  of?  And  is  it  not  supposed  to  justify 
us,  as  it  is  our  subjection  to  the  new  law  of  grace,  and  as  it 
is  our  first  act  of  obedience?  What  then  do  they  mean,  by 
telling  us  of  a  frst  justification  hy  faith  alone,  and  of  a  se- 
condarij  justification  by  works,  when  they  really  intend,  that 
the  beginning,  the  progress,  and  the  conclusion,  of  our  jus- 
tification is  by  obedience  only?  This  may  easily  be  brought 
to  a  short  and  determinate  issue.  Kithev  faith  does  justify 
us,  as  it  is  a  work  of  ours^  and  an  act  of  obedience,  or  it 
justifies  us,  as  it  is  the  means  of  our  receiving  "  Christ's 
righteousness,"  and  having  the  same  actually  applied  to  us, 
for  our  justification  and  acceptance  with  God.     There  is  no 


A   GROUNDLESS   DISTINCTION. 


203 


Other  way  in  which  we  can  be  supposed  to  be  justified  by 
faith.  All  the  distinctions,  that  the  most  exuberant  fancies 
of  men  can  liirht  upon,  are  reducible  to  one  of  those  two. 
Now  if  the  latter  of  these  be  assumed,  the  controversy  is 
ended.  We  have  a  righteousness  to  plead  that  is  sufficiently 
perfect,  and  that  will  stand  us  in  stead;  there  is  no  need  of 
our  new  obedience,  in  order  to  make  up  its  defects,  and  pro- 
cure  a  secondary  justification.  But  if  the  former  of  those 
be  assumed,  then  oux  first  justification  is  as  truly  by  works  as 
the  second;  and  the  whole  is  by  obedience  only.  How  much 
more  fair  and  ingenuous  would  it  therefore  be  for  the  abettors 
of  these  principles  to  speak  out,  and  tell  us  plainly,  that  we 
are  justified  only  hy  works,  and  that  faith  has  nothing  to  do 
in  our  justification,  but  as  it  is  our  own  work,  and  an  act  of 
ohedieiice,  than  thus  to  endeavor  to  hide  the  deformity  of 
their  scheme,  as  contrary  to  the  whole  tenor  of  the  gospel, 
by  the  paint  and  varnish"  of  this  plausible,  but  groundless, 
distinction? 

If  we  should  proceed  to  consider  the  nature  of  their  se- 
■  eondary  justification,  a.m\  the  obedieiice  by  which  it  is  ob- 
tained, there  will  appear  to  be  as  little  foundation  for  this 
new  distinction  from  thence,  as  from  the  former  view.  Will 
every  act  of  our  sincere  obedience  justify  us?  Or  must  it  be 
a  progress  of  obedience  to  the  end  of  our  lives?  If  the  former, 
we  have  not  only  a  first  and  second,  but  Si  thousand  fold  im- 
tification.  If  the  latter,  we  can  have  no  justification  at  all, 
so  long  as  we  live;  and  have  therefore  very  little  reason  to 
expect  it  after  we  are  dead.  For  as  death  leaves  us,  judg- 
ment will  find  us,  as  I  have  observed  to  you  in  another  letter. 
Should  you  suppose  that  our  justification  is  progressive,  and 
bears  proportion  to  our  sanctificafion,  you  must  then  allow, 
that  we  cannot  be  completely  justified  till  we  are  completely 
sanctified,  which  we  are  not  to  expect  in  this  life.  Should 
you  suppose  we  shall  be  justified  in  our  expiring  moments, 
just  as  we  are  breathing  our  last,  even  this  will  be  before  our 
obedience  is  finished,  or  our  sanctification  perfected;  and 
therefore  there  can  be  no  more  reason  assigned  for  it,  at  that 
period,  either  from  Scripture,  or  the  nature  of  things,  than 
there  could  have  been,  perhaps,  a  thousand  times  before.  So 
that,  in  whatever  view  we  consider  the  case,  this  distinction, 
and  the  whole  scheme  founded  on  it,  is  a  mere  scene  of  con- 
fusion, in  the  highest  degree  repugnant  both  to  Scripture  and 
reason. 


204  FIRST   AND   SECONDARY    JUSTIFICATION 

And  now  I  am  ready  to  attend  to  your  reasoning,  in  favor 
of  these  principles. 

*.'  I  must  acknowledge  (you  say)  that  we  are  justified  upon 
covenanUterms.  Now  a  covenant  must  have  conditions,  to  be 
fulfilled  by  both  parties:  and,  consequently,  the  benefits  of 
the  covenant  must  depend  upon  the  performance  of  those 
conditions,  and  be  suspended  when  the  conditions  are  vio- 
lated. Whence  it  is  necessary  to  suppose  that  there  are  some 
continuing  conditions  required  of  us,  in  order  to  our  com- 
plete justification." 

There  is  no  need  to  debate  with  you  the  propriety  of  the 
word  [conditions']  in  this  case,  because  it  may  be  used  in  a 
sound  sense.  But  I  know  nothing  in  the  nature  of  any  co. 
venant,  except  a  covenant  of  works,  that  makes  such  condi- 
tions as  you  speak  of  necessary  to  it.  Whereas,  if  you  con- 
sider the  covenant  of  grace,  in  all  the  exhibitions  of  it,  it  is 
a  "  covenant  of  promise,"  as  styled  Eph.  2:12.  Thence 
those  who  are  interested  in  this  covenant  are  called  "  the 
•children  of  the  promise,"  Rom.  9:8.  And  "  the  heirs  of  the 
promise,"  Heb.  6:17.  Thus  the  tenor  of  this  covenant,  when 
made  with  Adnm,  was,  that  "  the  seed  of  the  woman  should 
bruise  the  serpent's  head,"  Gen.  3:15.  And  thus,  when  made 
with  Abraham,  it  consisted  of  a  piomise,  that  "  in  him  all 
the  families  of  the  earth  should  be  blessed,"  Gen.  12:3.  In 
neither  of  these  cases  was  there  any  condition  added:  it  was 
barely  a  declaration  of  mercy  to  guilty  sinners.  And  yet 
the  apostle  expressly  calls  this  a  "  covenant,  which  was  con- 
firmed of  God  in  Christ,"  and  says,  "  the  inheritance  God 
gave  to  Abraham  by  promise,"  Gal.  3:17,18.  And  what  is 
there  that  should  make  this  inconsistent  with  the  nature  of  a 
covenant?  Cannot  you,  sir,  covenant  with  a  beggar,  to  bestow 
upon  him  what  treasure  you  please,  upon  the  only  condition 
of  his  thankful  acceptance?  Cannot  a  prince  covenant  with 
his  rebel  subjects,  to  pardon  them,  and  receive  them  into  his 
favor,  upon  the  only  condition  of  their  acknowledging  his 
sovereignty,  and  accepting  his  pardon?  Would  not  this  be 
truly  and  formally  a  covenant;  and  a  covenant  with  strongest 
obligations  to  the  performance,  especially  if  confirmed  by  an 
oath,  as  the  glorious  God  has  condescended  to  confirm  the 
covenant  of  grace?  Heb.  6:18. 

You  further  argue,  that  "  good  works,  and  a  life  of  sin- 
cere  obedience,  are  absolutely  necessary  to  salvation;  without 
which  no  man  can  see  the  Lord,  and  therefore  necessary  to 


our  justification,  which  is  but  our  title  to  eternal  life.  And 
a  right  or  title  to  eternal  life  is  promised  to  obedience.  Rev. 
22;14.  *  Blessed  are  they  that  do  his  commandments,  that 
they  may  have  right  to  the  tree  of  life;  and  enter  in  through 
the  gates  into  the  city.'  Heaven  is  a  recompense  of  reward. 
And  God  has  particularly  promised  to  his  people,  that  he  will 
proportion  the  dispensations  of  his  giace  to  the  good  or  evil 
behavior  of  his  [xjople,  in  the  eighteenth  and  thirty-third 
chapters  of  Ezekiei." 

Do  you  indeed,  sir,  suppose,  that  there  is-^o  difference 
between  justification  and  samtifi cation?  They  are  both,  it 
is  true,  necessary  to  salvation;  but  are  they  both  necessary 
in  the  same  respects,  in  the  same  place,  and  order,  and  to 
the  same  ends?  Are  they  both  necessary,  as  what  equally  en- 
title us  to  the  continuing  favor  of  Gotl,  to  grace  here,  and 
glory  hereafter?  Holiness,  or  new  obedience,  is  necessary, 
as  Ti  qualification^  disposing  or  fitting  us  for  the  enjoyment  of 
Ood,  and  possession  of  the  heavenly  glory.  But  how  will  it 
follow  from  heisce,  that  it  is  necessas-y,  as  the  condition  of 
our  reconciliation  to  God,  and  of  our  beirjg  kept  byliis  power, 
through  faith,  unto  salvation?  How  will  it  follow,  that  be- 
cause we  cannot  be  saved  without  holiness,  that  therefore  we 
must  be  saved  for  it,  and  upon  the  account  of  it?  It  is  ne- 
cessary to  an  heir's  possession  of  an  estate,  given  him  by  his 
father's  will^  that  he  live  and  enjoy  his  reason:  yet  it  is  not 
his  life  and  reason,  but  his  father's  donation,  which  gives 
him  the  title.  Even  so  in  the  present  case;  our  life  and  ac- 
tivity are  necessary  to  our  possessing  the  eternal  inheritance: 
but  it  is  the  free  grace  of  God  in  Christ  which  gives  us  the 
title,  "  By  grace  ye  are  saved  through  faith,  and  that  not  of 
yourselves;  it  is  the  gift  of  God,"  Eph,  2:8, 

As  to  the  Scriptures  cited  by  you,  they  are  altogether  im- 
pertinent to  your  purpose.  You  should  prove,  if  you  would 
confirm  your  point  in  view,  that  we  are  justified  by  works; 
and  that  our  works  give  us  the  title  to  salvation.  But  all  that 
you  do  prove  by  the  cited  Scriptures  is,  that  good  works  are 
necessary  to  salvation;  which  is  a  truth  equally  allowed  by 
both  parties  in  the  present  controversy,  and  a  consequent^  , 
equally  resulting  from  the  principles  of  both. 

The  first  text  indeed  which  you  quote,  does,  in  the  English 

translation,  seem  to  look  something  in  your  favor.  But  wheh 

read  iu  the  original,  all  that  appearance  is  lost.     1  think  it 

should  thus  be  read,  "  Blessed  are  they  who  do  his  command- 

18* 


206  FIRST   AND    SECONDARY   JUSTIFICATION 

ments,  that  they  may  have  power,  privilege,  or  liberty,  for 
the  tree  of  life."  And  it  is  on  all  hands  granted,  that  none 
will  ever  have  the  power,  privilege,  or  liberty,  to  enter  the 
eternal  inheritance,  but  those  who  are  sanctified.  The  whole 
question  is,  from  whence  this  power  is  derived,  upon  what 
title  this  liberty  or  privilege  is  founded?  Whether  only  from 
the  righteousness  of  Christ  imputed?  Or  from  their  sincere  con- 
formity to  the  (pretended)  new  law  of  grace?  To  this  the  text 
says  nothing  at  all:  nor  can  any  argument  be  drawn  from  it; 
either  on  the  one  or  the  other  side  of  the  question. 

But  "  heaven  is  a  recompense  of  reward."  What  then? 
May  not  a  reward  be  given,  not  of  debt,  but  of  mere  grace, 
without  any  claim  by  personal  merit,  without  any  motive  from 
covenant-conditions  performed,  or  any  other  incentive  at  all, 
but  the  mere  goodness  and  kindness  of  the  donor?  How  then 
does  this  prove  the  covenant-conditions  you  are  pleading  for? 
You  may,  sir,  if  you  please,  without  any  previous  covenant, 
reward  your  slave's  towardliness  with  freedom,  and  with  a 
good  estate,  though  this  be  what  he  can  have  no  claim  to  by 
his  obedience.  His  person  and  services  being  your  property, 
the  reward  must  flow  wholly  from  your  kindness  and  bounty. 
And  thus,  in  the  present  case,  though  eternal  life  be  a  re- 
ward, it  is  a  reward  of  mere  bounty  and  goodness;  it  is  "  the 
gift  of  God,  through  Jesus  Christ  our  Lord,"  Rom.  6:23. 

What  you  urge  from  the  18th  and  33d  chapters  of  Ezekiel 
is  as  little  to  your  purpose.  This  will  evidently  appear,  if 
you  consider,  that  these  chapters  have  a  Special  reference  to 
a  temporal  salvation  from  the  calamities  that  Israel  felt  or 
feared  from  the  Chaldean  war.  They  were  part  of  them  al- 
ready in  captivity;  and  the  remainder  in  dreadful  expectation 
of  the  succeeding  carnage  and  desolation,  which  made  a  swift 
approach  upon  them.  They  on  this  account  complain  of  God's 
dispensations,  as  unequal,  and  of  their  own  misery,  as  reme- 
diless. In  answer  to  which  complaints,  God  is  pleased,  by 
the  prophet,  to  justify  his  dispensations  towards  them;  and  to 
let  them  know,  that  his  dealings  with  them  were  according 
to  their  doings:  that  their  reformation  would  avert  his  judg- 
ments; but  their  apostacy,  and  declension  from  his  service, 
would  both  heighten  his  displeasure  and  their  punishment. 
That  this  was  the  design  of  the  18th  chapter,  appears  evi- 
dent from  the  whole  foregoing  context,  where  their  dreadful 
destruction  by  the  Babylonians  was  expressly  predicted  and 
threatened;  which  gave  occasion  to  obviate  their  objections 


A   GROUNDIESS   DISTINCTION.  207 

agrainst  God's  dealings  with  them,  and  to  give  them  a  just  view 
of  the  true  source  and  cause  of  their  misery  and  ruin.  That 
this  was  also  the  design  of  the  33d  chapter,  is  most  evident 
from  the  expiess  words  of  the  context,  as  every  one  may  see 
that  will  read  from  the  26th  to  the  29th  verse,  where  "  sword, 
famine,  pestilence,'-  and  utter  desolation,  are  expressly  de- 
nounced,  and  declared  to  be  the  evils  referred  to  in  this  dis- 
course. Now  what  just  argument  can  be  drawn  from  hence? 
Will  it  follow,  because  God  proportions  his  providential  dis- 
pensations to  the  external  conduct  of  his  professing  covenant- 
people,  that  therefore  we  are  "  justified  by  works;"  or  that 
our  eternal  salvation  is  the  immediate  fruit  of  our  own  obe- 
dience? Will  it  follow,  that  because  Ahab's  threatened  tem- 
poral destruction  was  prevented  by  his  external  reformation, 
that  therefore  he  was  justified,  and  eternally  saved  upon  the 
account  of  it?  No:  it  is  plain  that  all  the  arguments  to  the 
present  purpose,  from  these  chapters,  are  altogether  imper- 
tinent.  And  the  pleas  commonly  taken  from  hence  against 
perseverance  in  grace,  because  the  righteous  are  represents^ 
as  "  turning  from  their  righteousness,"  are  nothing  at  all  to 
the  purpose  for  which  they  are  used. 

But  after  all,  were  it  even  supposed  that  these  chapters 
referred  to  God's  dispensations  toward  men  in  relation  to 
their  eternal  state,  how  would  they  confirm  the  principles  you 
are  pleading  for?  They  would  indeed  shew  us,  that  there  is 
a  necessary  connexion  between  a  life  of  obedience  and  our 
salvation,  and  between  a  life  of  disobedience  and  our  perdi- 
tion, which  is  a  truth  allowed  on  both  sides  of  this  questix)n. 
But  as  to  the  meritorious,  procuHng,  and  entitling  cause  of 
our  salvation,  or  tl>e  foundation  of  our  right  and  title  to  eter- 
nal life,  here  is  nothing  spoken  of  in  these  chapters.  If  you 
would  find  these  things  explained  by  the  prophet  Ezekiel, 
read  the  36th  chapter  of  his  prophecy,  where  the  doctrine 
which  you  oppose  is  strongly  asserted,  and  particularly  illus- 
trated. You  will  there  find,  it  is  God  "  that  takes  away  the 
heart  of  stone  from  his  people,  and  gives  them  a  heart  of 
flesh;"  that  "  causes  them  to  walk  in  his  statutes,  and  keep 
his  judgments,  and  do  them;"  and  that  it  is  "  not  for  their 
sakes  that  he  does  this,  but  for  his  own  name's  sake;"  and 
that  when  this  is  done  for  them,  they  will  have  cause  to  "  be 
ashamed  and  confounded  for  their  own  ways,"  and  to  "  loathe 
themselves  in  their  own  sight  for  their  iniquities  and  abomi- 
nations."    You  will  there  find,  that  though  God  "  will  be 


20^  FIRST   AND    SECONDARY   JUSTIFICATION 

inquired  of  by  the  house  of  Israel  to  do  this  for  them,"  yet 
this  is  not  the  condition  of  their  acceptance:  he  will  bestow 
his  special  grace  for  "  his  own  name's  sake,"  and  "  not  for 
their  sakes."  Now  you  will  acknowledge  that  the  other  chap- 
ters must  be  taken  in  the  same  view  with  this;  and  then, 
though  it  will  appear,  that  he  who  repenteth,  and  continueth 
in  obedience  to  the  end,  and  none  but  he,  shall  obtain  salva- 
tion at  last;  yet  that  this  repentance  and  new  obedience  flows 
from  God's  sovereign  grace,  and  is  the  fruit  of  a  justified 
state.  The  same  thing  may  be  observed  concerning  any 
other  texts  of  Scripture  which  you  can  possibly  cite  to  the 
like  purpose.  And  I  must  here  observe  to  you,  it  is  a  sure 
evidence  of  the  weakness  of  that  cause  that  can  be  no  better 
defended.  There  are  multitudes  of  plain  and  positive  texts 
of  Scripture  which  ascribe  our  jusfification  to  faith,  and  to 
the  '*  righteousness  of  Christ"  alone;  as  I  have  had  occasion 
to  show  you  already.  These  must  be  interpreted  away  at  any 
rate,  because  they  do  not  agree  with  this  scheme,  which 
must  by  all  means  be  supported.  But  then,  what  evidence 
have  we  from  Scripture  for  this  doctrine,  which  is  so  strenu- 
ously contended  for?  None  but  this;  that  holiness,  and  "  new 
obedience,"  are  "  necessary  to  salvation,"  which  is  just  so 
much  (and  no  more)  to  the  purpose,  as  if  you  should  attempt 
to  prove  your  point  from  the  first  verse  of  Genesis. 

You  proceed  to  argue,  that  "  repentance  for  sin,  which  in- 
cludes new  obedience  in  the  nature  of  it,  is  not  only  made 
absolutely  necessary  to  salvation,  but  has  the  promise  of  par- 
don annexed  to  it,  and  is  therefore  plainly  proposed  in  Scrip- 
ture, as  the  condition  of  our  justification." 

This  is  but  a  repetition  of  the  former  argument,  in  other 
words.  The  question  before  us  is  not.  What  is  necessary  to 
our  salvation,  but  what  is  the  condition  of  our  justification? 
It  is  not  the  question,  whether  pardon  and  salvation  be  neces- 
sarily connected  to  repentance  and  new  obedience;  but  what  it 
is  that  gives  us  a  title  to  this  pardon  and  salvation;  and  whence 
it  is  that  this  repentance  and  new  obedience  flow,  by  which 
we  are  qualified  to  partake  of  saving  benefits?  The,  Scrip- 
tures assure  us,  that  this  is  the  "  righteousness  of  Christ" 
received  by  faith;  and  what  you  now  offer  is  nowise  incon- 
sistent with  the  many  declarations  of  this  kind  throughout 
the  whole  word  of  God.  If  it  were  granted,  that  whatever 
are  the  requisites  in  them  that  shall  be  saved,  and  whatever 
qualifications  have  the  promise  of  pardon  and  salvation  an- 


A    GROUNDLESS   DISTINCTION.  209 

nexed  to  them,  are  the  conditions  of  our  justification,  it  would 
then  follow  th^t  perseverance  is  a  condition  of  our  justifica- 
tion; and  consequently  all  dispute  about  being  justified  in 
this  present  life  is  at  an  end,  as  I  have  observed  before,  for 
the  benefit   is  suspended   till  the  condition  on  which  it  de- 
pends is  accomplished.     Besides,  1  think  all  men  must  allow, 
that  if  repentance  be  the  fruit  and  consequence  of  our  jysti- 
Jication,  it  cannot  be  the  condition  of  it.     There  can  be  no- 
thing more   preposterous  than  to  suppose  an  effect  to  be  a 
condition  of  the  cause  producing  it.     And  the  Scriptures  as- 
sure us  that  repentance  is  the  fruit  and  consequence  of  our 
justification.    Thus  is  it  particularly  represented  to  us,  Ezek. 
36:26.28.31.  "  A  new  heart  also  will  I  give  you;  and  a  new 
spirit  will  1  put  within  you;  and  ye  shall  be  my  people;  and 
1  will  be  your  God.     Then  shall  ye  remember  your  own  evil 
ways,  and  your  doings  that  were  not  good;  and  shall  loathe 
yourselves  in  your  own  sight,  for  your  iniquities,  and  for 
your  abominations."     Thus,  likewise,  Zech.  12:10.  "  And  I 
will  pour  out  upon  the  house  of  David,  and  upon  the  inha- 
bitants of  Jerusalem,  the  Spirit  of  grace  and  supplications: 
and  they  shall  look  upon  me  whom  they  have  pierced;  and 
they  shall  mourn  for  him,  as  one  mourneth  for  his  only  son; 
and'  shall  be  in  bitterness  for  him,  as  one  that  is  in  bitterness 
for  his  first-born."     In  which  texts  you  see  there  is  first  "  a 
new  heart  and  a  new  spirit;"  they  are  first  in  a  justified  state, 
"  they  are  God's  people,  and  he  is  their  God;"  they  are  first 
renewed,  and  have  "  a  spirit  of  grace  and  supplication;"  they 
have  first  the  exercise  of  faith,  "  they  look  upon  him  whom 
they  have  pierced:"  and  then  follows  their  repentance,  as  an 
immediate  and  necessary  consequence  of  their  regenerate 
justified  state.     This  truth  is  most  evident,  not  only  from  the 
Scripture  representation  of  this  matter,  but  also  from  the  na- 
ture of  a  true  and  sincere  repentance.     We  must  be  united 
to  Christ,  and  have  a  principle   of  life,  before  we  can  per- 
form vital  actions.     We   must  have  the  dispositions  of  our 
souls  renewed  before  we  can  hate  sin,  and  heartily  mourn 
after  a  deliverance  from  what  is  naturally  pleasant  and  de- 
lightful  to  us.     We  must  first  have  faith  in  Chiist's  blood, 
before  we  can  repair  to  it  for  cleansing  fiom   pollution  and 
guilt.    We  must  first  have  a  principle  of  love  to  holiness,  be- 
lore  we  can  live  a  life  of  new  obedience.     The  legal  terrors, 
resolulions,  and  endeavors,  which  precede  our  justification, 
are  very  far  short  of  a  true  repentance,  and  therefore  can 


210  FIRST   AND    SECONDARY    JUSTIFICATION 

have  no  promise  of  pardon  and  salvation  made  to  them.  It 
is  therefore  evident,  that  though  an  evangelical  repentance 
does  immediately  succeed  (and  in  its  beginnings  is  even  con- 
temporary with)  a  true  justifying  faith;  yet  it  is  in  order  of 
nature,  an  etfect  and  fruit  of  it,  and  consequently  cannot  be 
the  condition  of  our  justification. 

And  now  I  proceed  to  the  consideration  of  your  last 
argument,  for  the  vindication  of  these  principles.  "  It  seems 
(you  say)  that  our  obedience  must  be  the  condition  of  our 
justification,  because  the  process  oi  ihe  final  judgment  will 
be  put  upon  that  issue,  and  every  man  will  be  judged  in  that 
awful  day  '  according  to  his  works.'  " 

To  w^iich  I  answer,  that  I  can  see  no  manner  of  conse- 
quence in  this  reasoning,  because  God  of  his  infinite  grace 
and  bounty  will  be  pleased  to  reward  the  obedience  of  be- 
lievers at  the  eternal  judgment,  that  therefore  our  obet 
dience  is  the  condition  of  our  present  justification.  You 
yourself,  sir,  have  been  so  good  to  the  young  gentleman,  your 
sister's  son,  as  to  take  him  out  of  prison,  to  pay  his  debts,  to 
adopt  him  into  your  family,  to  call  him  by  your  own  name, 
and  treat  him  as  your  own  child:  And  I  am  told,  that  you 
intend  to  reward  his  dutifulness  to  you,  by  giving  him  the 
preference  to  your  daughters,  and  by  making  him  the  heir  of 
your  solid  estate.  If  it  should  be  so,  would  it  from  thence 
appear,  that  his  dutiful  behavior  was  the  condition  of  your 
taking  him  out  of  prison,  and  adopting  him  into  your  family? 
No,  sir  you  know  that  this  was  an  act  of  mere  compassion 
and  kindness.  Apply  this  to  the  case  here  before  us;  and 
you  will  see  the  fate  of  your  argument.  You  are  besides  to 
consider,  that  it  is  no  where  said  in  Scripture,  that  we  are  at 
the  last  day  to  be  rewarded/or  our  good  works,  but  according 
to  them.  The  reward  which  believers  shall  receive,  will  be 
a  reward  of  mere  grace;  and  .will  of  God's  infinite  goodness 
be  proportioned  to,  but  not  merited  by,  their  obedience.  Let 
it  also  be  considered,  in  onx  justification  in  this  life,  Christ 
is  considered  in  the  special  character  of  our  Redeemer,  our 
Propitiation,  our  High  Priest;  and  accordingly  applies  the 
benefits  of  his  redemption  to  our  souls,  that  we  may  be  ac- 
cepted in  him:  But  in  the  great  day  of  accounts^  he  will  ap- 
pear in  the  special  character  of  our  Judge^  publicly  owning 
and  rewarding  those  graces,  which  he  has  enabled  us  to  exer- 
cise, and  that  obedience  which  he  has  excited  and  strength- 
ened us  to  perform,    lo  om  justification  here,  he  is  glorifying 


A   GROUNDLESS    DISTINCTION.  211 

the  riches  of  his  redeeming  mercy  and  love:  In  the  day  of 
judgaient,  he  will  glorify  his  rectoral  holiness  and  equity,  as 
well  as  his  infinite  bounty;  and  let  the  intelligent  world'see, 
that  "  the  Judge  of  all  the  earth  will  do  right."  Here,  he 
"justifies  the  ungodly,"  by  acquitting  them  from  guilt,  and 
imputing  lighteousness  without  works:  there,  he  will  reward 
the  godly,  by  crowning  their  piety  and  holiness  with  eternal 
life.  Here,  o\iy  Justification  is  the  foundation  and  fountain 
of  our  new  obedience:  as  I  have  before  shown  you:  there 
we  are  to  receive  the  reward  of  our  obedience  already  per. 
formed  and  finished.  In  our  justification  here,  Christ  acts 
from  the  motives  only  of  his  sovereign  grace  and  love:  in 
the  final  sentence,  he  will  proceed  according  to  the  rules  of 
distributive  remunerative  justice,  in  adjusting  and  propor- 
tioning rewards.  So  that  from  the  nature  of  things  it  is 
agreeable,  that  we  should  here  be  justified  by  faith  only: 
but  there  judged  according  to  our  works. 

And  now,  sir,  will  you  indulge  me  the  same  freedom, 
which  you  have  hitherto  borne  with;  and  allow  me  to  be 
your  faithful  monitor,  in  an  instance  or  two? 

I  would  first  put  you  in  mind,  that  it  is  of  much  greater 
consequence  to  your  highest  interests,  to  make  it  evident 
to  yourself,  that  you  are  indeed  justified  in  the  sight  of 
God,  than  to  exercise  your  mind  with  this  arbitrary  distinc- 
tion of  a  first  and  second  justification.  If  you  are  indeed 
interested  in  Christ  by  faith,  if  you  do  indeed  experience  a 
change  of  heart  and  life  inconsequence  of  your  faith  in  him; 
and  make  a  progress  in  the  divine  life,  in  the  mortification 
of  your  corruptions,  in  love  to  God  and  your  neighbor,  and 
in  heavenly  mindedness  and  spirituality,  you  will  not  be  ex. 
amined  at  the  bar  of  your  judge,  about  your  acquaintance 
with  these  modern  distinctions;  or,  whether  those  qualifi 
cations,  which  will  then  be  gloriously  rewarded,  are  the 
fruits  of  the  first,  or  the  conditions  of  a  secondary  justifi. 
cation. 

I  would  again  entreat  you  to  consider,  that  the  life  of  a 
Christian  is  a  "  life  of  faith  in  the  Son  of  God."  We  are  not 
only  "justified  by  faith;"  but  we  are  "  saved  by  faith;"  and 
"the  just  must  live  by  faith."  Whatever  becomes  of  this 
debate,  you  may  be  therefore  certain,  that  you  can  be  no 
longer  safe  than  while  you  are  humbly  committing  your  soul 
to  Christ  as  to  the  author  of  your  eternal  salvation,  depend- 
ing upon  him  as  the  Lord  your  righteousness;  and  expecting 


S12  JUSTIFICATION    BY    WORKS 

all  supplies  of  grace  from  his  fulness.  And  believe  me,  sir, 
a  lively  exercise  oi  faith  in  Christ  will  afford  you  more  pres- 
ent comfort,  will  much  more  quicken  you  in  devotion  and 
true  holiness;  and  more  strengthen  and  establish  you  in 
every  good  work,  in  your  progress  to  the  heavenly  kingdom, 
tlian  all  your  studies  in  these  fruitless  doctrines,  about  ajirst 
and  secondary  justification. 

I  will  take  leave  to  add  once  more,  that  the  way  to  heaven 
is  certainly  a  way  of  holiness;  and  without  holiness  you  can 
never  see  God.  It  therefore  concerns  you  to  look  to  the 
fountain  of  holiness  for  all  supplies  of  grace,  to  watch  over 
your  heart  and  life,  to  endeavor  and  pray  for  a  holy  conform- 
ity to  the  whole  will  of  God;  and  amidst,  and  after  all,  to 
bring  your  great  defects  to  the  blood  of  Christ  for  pardon; 
and  continually  implore  the  divine  influences,  that  the  work 
of  grace  may  be  carried  on  in  your  soul  with  power,  till  you 
arrive  "  without  spot,  and  blameless,"  before  the  throne  of 
your  sovereign  and  righteous  Judge. 

That  you  may  thus  be  directed  safe  amidst  all  the  snares 
and  delusions  in  your  way,  is  the  prayer  of, 

Your,  (&LC. 


LETTER     XV. 

THE  APOSTLE  JAMES'S  DOCTRINE  OF  JUSTIFICATION 
BY  WORKS,  IN  HIS  SECOND  CHAPTER,  DISTINCTLY 
REVIEWED,  AND  SET  IN  ITS  GENUINE  LIGHT,  BY  A 
COMPARISON  WITH  TPIE  APOSTLE  PAUL'S  DOCTRINE 
OF  JUSTIFICATION  BY  FAITH. 

SIR, 

You  "  acknowledge,  that  if  it  were  not  for  one  diffi- 
culty in  your  way,  you  should  think  the  evidence  offered 
against  the  doctrine  you  have  proposed,  must  be  conclusive: 
but  you  do  not  know  how  to  give  in  to  a  scheme,  that  is  not 
only  expressly  contradicted,  but  particularly  refuted,  in  the 
word  of  God.  The  apostle  Paul  (you  say)  does  indeed  seera 
tQ  speak  in  favor  of  my  principles;  but  he  ought  to  be  inter* 
preted  by  the  apostle  James,  who  expressly  rejects  my  in- 
terpretation  of  St.  Paul's  discourses  on  the  subject  before 
us.     What  appearance,  therefore,  soever  there  may  be,  in  fa- 


CONSIDERED    AND    EXPLAINED.  213 

vor  of  my  principles,  in  St.  Paul's  epistles,  these  must  not  be 
understood  in  direct  contradiction  to  the  express  declarations 
of  another  inspired  writer.  You  therefore,  desire  me  to 
show,  how  it  is  possible  to  reconcile  my  scheme  with  the 
doctrine  of  St.  James,  in  the  second  chapter  of  his  epistle, 
from  the  fourteenth  verse  to  the  end." 

If  this  be  all  your  remaining  difficulty,  I  hope  it  will  not 
prove  a  hard  matter  to  give  you  full  satisfaction,  that  the 
doctrine  of  the  apostle  James,  in  the  place  referred  to,  is 
nowise  inconsistent  with  the  doctrine  of  our  "justification 
by  faith,"  so  plainly  and  fully  taught  by  the  apostle  Paul  in 
all  his  epistles;  and  therefore,  that  oar  Justification  by  works 
{in  the  sense  that  I  oppose  it)  has  no  foundation  at  aM  in  the 
whole  word  of  God. 

That  this  may  be  set  in  a  proper  light,  there  are  two  or 
three  things  necessary  to  be  premised,  and  distinctly  consid- 
ered,  previous  to  a  direct  and  immediate  view  of  the  consist- 
ency and  concurrence  of  these  two  apostles,  in  the  doctrine 
of  a  sinner's  "justification  by  faith,"  notwithstanding  their 
seeming  disagreement  and  repugnancy. 

It  should  first  be  premised,  that  these  two  apostles  must 
be  understood  in  such  a  sense,  as  will  make  them  consistent. 
We  must  take  this  for  a  principle,  that  whatever  becomes  of 
our  schemes,  on  one  side  or  the  other,  the  Spirit  of  God  can- 
not be  inconsistent  with  himself,  nor  teach  contrary  doctrines. 
That  interpretation  therefore  must  be  right,  which  will  make 
them  consistent,  and  that  must  be  rejected,  which  sets  them 
at  variance,  and  makes  their  doctrines  utterly  irreconcileable. 
It  should  be  likewise  premised,  that  the  apostle  James 
must  be  understood  in  such  a  sense,  as  will  make  him  consist- 
ent with  himself.     We  may  not  suppose,  that  he  teaches  such 
a  doctrine  in  this  part  of  the  second  chapter,  as  is  repugnant 
to  the  doctrine  which  he  himself  teaches  elsewhere,  in  the 
same  epistle.     Let  us  then  see  if  we  cannot  find  the  doc- 
trine I  am  pleading  for,  taught  in  this  very  epistie  of  Jtinies. 
Particularly  in  chap.  1:5,6,7.  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God  who  giveth  to  all  men  liberally  and  up- 
braideth  not;  and  it  shall  be  given  him.     But  let  him  ask  in 
faith,  nothing  wavering.     For  he  that  wavereth,  is  like  a 
wave  of  the  sea,  driven  of  the  wind,  and  tossed.     For  let  not 
that  man  think,  that  he  shall  receive  any  thing  of  the  Lord." 
From  whence  I  argue,  if  faith  be  the  way  to  divine  accept- 
ance  and  audience  of  our  prayers,  the  means  by  which  our 
19 


g^4  JUSTIFICATION    AY    WORKS 

duties  will  find  a  gracious  reception  with  God,  and  without 
which  they  will  be  rejected;  then  we  are  justified  by  faith, 
and  not  bv  works.  For  it  is  undoubtedly  true,  that  what 
justifies  our  obedience,  and  renders  that  acceptable  to  God, 
does  likewise  justify  our  persons,  and  render  them  acceptable 
to  him.  And  our  works  can  have  no  hand  in  justifying  our 
persons,  if  our  works  themselves  are  justified  by  faith;  but 
condemned  and  rejected  without  it,  as  the  apostle  teaches 
us  in  the  cited  text.  So  we  learn  from  chapter  5: 15,  16. 
that  "  the  effectual  fervent  prayer  of  the  righteous  man  is 
the  prayer  of  faith." 

Moreover,  if  spiritual  wisdom,  or  practical  holiness,  be 
the  fruit  and  effect  oi  faith  (as  we  are  told  that  it  is,  m  the 
quoted  text)  then  our  justification  and  acceptance  with  God 
(by  which  we  do,  and  without  which  we  cannot  obtain  the 
divine  influences  to  our  progressive  sanctification)  is  by 
faith,  and  not  by  works.  I  think  no  man  will  pretend,  that 
we  are  so  acceptable  to  God,  as  to  obtain  his  sanctifying  in- 
fluences,  in  a  progress  of  wisdom  and  grace,  before  we  are 
justified:  or  that  we  are  "  sanctified  by  faith,"  and  "justified 
by  works."  Whence  it  follows,  that  faith  is  the  mean  or 
term  of  our  justification,  because  it  is  the  mean  or  term  of  our 
sanctificatiou;  and  that  a  holy  life  cannot  be  the  condition  of 
our  acceptance  with  God,  because  it  is  the  consequence  and 
fruit  o( ihsit faith,  by  which  we  find  acceptance  with  him. 

Another  text  to  the  same  purpose,  we  find,  in  chap.  2:5. 
"  Hearken,  my  beloved  brethren,  hath  not  God  chosen  the 
poor  of  this  world,  rich  in  faith,  and  heirs  of  the  kingdom, 
which  God  hath  promised  to  them  that  love  him'?"  It  might 
be  read,  hath  not  God  chosen  the  poor— to  be  rich,  (as  a  sim- 
ilar  phrase  is  translated,  Rom.  8:29.)  to  be  rich  iinth  or  by 
faith,  and  heirs.  Does  not  this  plainly  teach  us,  that  as  the 
end  of  God's  choosing  the  poor,  was  that  they  might  be  spir- 
itually rich,  so  that  it  \s  faith  which  enriches  them,  and  con- 
stitutes them  heirs  of  the  kingdom?  And  you  will  readily 
own,  that  if  we  are  heirs  of  the  kingdom  by  faith,  we 
are  justified  by  faith.  The  kingdom  is  prepared  lor  tuem 
that  love  God:'  And  faith  is  the  source  of  that  love  to  God, 
bv  which  we  are  qualified  for  the  kingdom.  "  Faith  work- 
etb  by  love,"  Gal.  5:6.  And  therefore /ai<'/?  is  the  term  or 
medium  of  our  acceptance  with  God,  and  title  to  the  king- 
dom. These  texts  must  therefore  be  remembered,  m  our 
explication  of  the  context  you  refer  to,  that  we  may  not  re- 


CONSIDERED    AND    EXPLAINED.  216 

present  the  apostle  as  teaching  contradictions  or  inconsist- 
encies. 

It  must  also  he  premised,  that  we  should  understand  the 
reasonings  and  conclusions  of  the  two  apostles,  Paul  and 
James,  according  to  the  professed  scope  and  design  of  their 
discourses,  and  according  to  the  subject  they  are  professedly 
treating  upon:  and  v/e  should  consider  the  expressions  they 
each  of  them  use  upon  the  point  in  view,  not  as  words  occa- 
sionally and  transiently  spoken;  but  as  what  relate  to,  and 
are  connected  with  the  subject-matter  professedly  undertaken 
to  be  explained.  This  must  be  always  allowed  to  be  a  nat- 
ural and  rational  rule,  which  ought  to  be  strictly  adhered  to, 
in  the  interpretation  of  Scripture.  Now,  then,  let  us  look 
a  little  into  this  case,  and  see  if  we  do  not  find  the  scope 
and  design  of  these  two  apostles  very  different,  where  they 
speak  so  very  differently  of  justification  by  faith,  and  by 
works. 

Paul  designedly  handles  this  question,  how  a  "  guilty,  con- 
demned and  convinced  sinner"  siiall  get  reconciled  to  God,  find 
acceptance  with  him,  and  have  a  title  to  the  heavenly  inher- 
itance? He  treats  of  such  "  who  are  under  sin,  whose  mouths 
must  be  stopped,  who  are  all  become  guilty  before  God;  and 
who  have  all  sinned,  and  come  short  of  the  glory  of  God,"  Ronu 
3:9.19.23.  He  considers  the  impossibility  in  the  nature  of 
the  thing,  that  such  as  these  can  he  justified  by  works:  because 
when  they  have  done  all  they  can  do,  they  yet  in  their  high- 
est attainments  continue  sinners,  and  remain  under  guilt. 
This  is  the  plain  and  manifest  scope  of  the  two  first  and  part 
of  the  third  chapters  to  the  Romans.  He  thence  proceeds  to 
show  which  way,  and  which  only,  they  may  hope  for  accep- 
tance with  God;  in  the  remaining  part  of  the  third,  and  in 
the  following  chapters  of  that  epistle.  This  cannot  be  by 
the  deeds  of  the  law.  "  Therefore  by  the  deeds  of  the 
law,  shall  no  flesh  be  justified  in  his  sight,"  chap.  3:20.  But 
it  must "  be  by  the  righteousness  of  God  without  the  law,  by 
the  righteousness  of  God  by  faith  of  Jesus  Christ;"  and  "  by 
faith  without  the  deeds  of  the  law,"  ver.  21,22.28.  This 
is  the  subject,  that  the  apostle  Paul  keeps  constantly  in  view, 
in  his  epistle  to  the  Romans  and  Galatians. 

But  then  on  the  contray,  the  apostle  James  designedly  han- 
dles this  question,  whether  careless,  licentious  professors  of 

iristianity,  may  presume  upon  theii  obtaining  salvation^ 


216  JUSTiriCATION   BY   WORKS 

from  their  doctrinal  faith,  or  from  their  notional  and  histor- 
ical assent  to  the  truth  of  the  gospel?  And  hence  he  takes 
occasion  distinctly  to  consider,  which  way  a  Christian's yaii& 
may  be  justified,  his  profession  vindicated  and  evidenced  to 
be  sincere  and  true.  He  discourses  of  "  a  man  that  saith  he 
hath  faith,  and  hath  not  works,"  (ver.  14.)  of  one  that  hath 
a  faith  without  charity,  (ver.  15,  16.)  of  "  a  faith  that  hath 
not  works,  but  is  dead  being  alone,"  (ver.  11: .)  a  faith,  that 
is  but  like  "  a  body  without  spirit,"  or  a  carcass  without 
breath,  ver.  26. 

These  are  the  respective  questions  handled  by  these  two 
apostles;  and  their  answers  are  adr.pted  to  the  subjects  pro- 
fessedly handled  by  them.  They  give  the  very  same  an- 
swers to  each  of  these  questions,  that  a  judicious  Calvinist 
divine  would  now  give.  Should  an  awakened  sinner,  under 
a  sense  of  his  guilt  and  danger,  inquire  of  one  of  our  divines, 
how  be  may  obtain  a  pardon  of  his  sins,  a  reconciliation  to 
God,  and  a  title  to  eternal  life,  would  he  not  answer,  with 
the  apostle  Paul,  that  he  must  "  seek  righteousness  by  faith, 
and  not  as  it  were  by  the  works  of  the  law;"  for  "  by  the 
deeds  of  the  law,  no  flesh  shall  be  justified  in  his  sight;"  that 
he  must  "  be  found  in  Christ,  not  having  his  own  righteous- 
ness which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by  faith."  But 
then,  on  the  other  hand,  should  any  vain  professor,  that  turns 
the  "  grace  of  God  into  wantonness,"  yet  say  that  he  has 
faith,  and  flatter  himself  with  salvation,  fiom  his  historical 
doctrinal  belief  of  the  gospel,  while  living  a  careless  and 
sensual  life;  would  he  not  be  told  in  the  language  of  the 
apostle  James,  that  such  a  faith  will  riot  save  him;  that  the 
"  very  devils  have  such  a  faith,"  as  well  as  he;  that  "  faith 
without  works  is  a  dead  faith,"  and  but  a  "  carcass  without 
breath;"  that  he  must  have  works  to  justify  his  pretence  to 
faith;  and  must  show  his  faith  by  his  works,  ox  his  hopes 
are  vain,  and  he  a  vain  man  to  entertain  such  hopes.  Now, 
what  shadow  of  disagreement  would  appear  in  these  difier- 
ent  answers,  to  such  very  diflferent  subjects  in  question? 

After  this  view  of  the  case,  it  is  now  to  be  considered, 
from  which  of  these  apostles  we  may  expect  to  have  the  doc- 
trine of  a  sinnefsjustif  cation  before  God  explained  and  set 
in  its  proper  light:  whether  from  him  who  is  purposely  hand, 
ling  this  subject;  or  from  him  who  is  not  purposely  handling 
ihia  matter,  but  treating  on  a  very  difi'erent  subject?     This 


t}OI«SrDEEED    XHiD    EXPLAINED.  -^l" 

is  m  inquiry  very  easily  answered,  and  being  answered,  the 
whole  difficulty  vanishes  of  course. 

These  things  being  premised,  I  proceed  to  consider  the 
mbject  before  us  more  directly  and  particularly:  and  by  taking 
notice  of  the  doctrines  respectively  taui^ht  by  these  apostles, 
shall  endeavor  to  show,  that  there  is  no  disagreement  at 
all  between  them;  nor  any  thing  at  all  in  this  discourse  of 
the  apostle  James,  which  you  refer  to,  that  is  m  the  least 
repugnant  to  our  "justification  by  faith,"  without  ivorl-s  of 
righteousness  done  by  us. 

This  will  appear  evident,  if  we  consider,  in  the  first  place, 
that  these  apostles  are  treating  of  a  different/fli^/j«  The  one 
of  them  has  not  the  same  idea,  and  does  not  mean  the  sajne 
thing  with  the  other,  when  they  discourse  oi  faith,  and  its 
influences  upon  our  justification.  You  remember,  I  have 
formerly  shown  yon  at  large,  in  a  letter  purposely  written  on 
that  subject,  that  there  are  two  sorts  oi faith  mentioned  and 
described  in  the  Scripture.  By  the  one  we  are,  and  by  the 
other  we  are  not,  justified  before  God.  Now  the  apostle 
Paul  speaks  of  the  former  of  these;  and  the  apostle  James 
of  the  latter.  There  is,  therefore,  the  greatest  tjuth  and 
propriety  in  what  each  of  these  apostles  speak  of  faith,  ta- 
king it  in  the  notion  which  they  respectively  intend^  It  is 
true,  that  by  the  faith  of  God's  elect  we  are  justified  and 
saved:  It  is  also  true,  that  the  faiUh  of  the  vain  man,  or 
-empty  professor,  a  bare  notional,  historical,  fruitless  faith, 
will  not  save  us.  The  apostle  Paul  speaks  of  a  "  living 
faith,  by  which  the  just  shall  live,"  Rom.  1:17.  The  apos- 
tie  James  speaks  of  a  dead  faith,  which  is  but  as  a  "body  with- 
out the  spirit,"  v.  17.  26.  The  apostle  Paul  speaks  of  a 
«  faith  which  worketh  by  love,"  Gal .  5:  5.  The  apostle 
James  speaks  of  a  "  faith  which  hath  not  works,"  and  which 
is  destitute  of  mercy  or  charity,  v.  16, 17.  Paul  treats  of  a 
special /ai^A,  by  which  "  we  are  the  children  of  God,"  GaK 
S:  26.  James  of  d^  faith,  which  is  common  to  the  demls,  t, 
19.  Paul  treats  of  a  faith,  by  "  which  we  shall  be  saved," 
Rom.  10:9.  James  of  a  faith  which  cannot  save  us,  v.  14. 
Paul  treats  of  ^  faith,  by  which  we  are  "justifi.ed,  without 
the  deeds  of  the  law,"  Rom,  3:  28.  James,  on  the  contrary, 
speaks  of  a  faith,  which  "  being  alone,  without  works,"  is 
such  as  will  not  justify  us,  v.  24.  Now,  can  it  possTbly  be 
true  of  the  sanne  faith,  that  it  is  both  alive,  and  dead;  that  it 
worketh  by  love,  and  yet  hath  not  works,  but  is  without  love 

19* 


218  JirSTlPICATTON    BY   WORKS 

and  mercy;  that  by  it  we  are  the  children  of  God,  and  yet  not 
distinguished  from  the  devil  by  it;  that  we  are  saved  by 
it,  and  not  saved  by  it;  that  we  are  justified  by  it  with- 
out works,  and  are  not  justified  by  this  alone,  without 
•works?  If  these  are  not  some  of  the  highest  contradictions, 
J  know  not  what  in  the  world  either  is  or  can  be  so.  The 
consequence,  therefore,  is  inevitable,  either  that  these  con- 
trary characters  and  accounts  of  faith  cannot  be  both  true: 
or  else  that  it  is  a  different /« if  A,  which  these  apostles  speak 
of.  You  dare  not  assume  the  former  of  these  consequences; 
and  therefore  you  must  allow  the  latter  to  be  necessarily 
true.  You  must  allow  it  to  be  true,  that  Paul  speaks  of  one 
kind  of  faith,  and  James  of  another.  And  v/hat  argument 
can  be  fairly  drawn  from  this  discourse  of  the  apostle  James, 
but  this  only,  that  a  lifeless,  fruitless,  inoperative  faith  will 
not  justify  or  save  us?  And  who  but  sensual  libertines,  ever 
thought  that  it  would?  If  you  suppose  James  to  be  here 
speaking  of  a  true  Vwelyfaitkj  you  must  suppose  him  to  con- 
tradict, not  only  the  apostle  Paul,  but  our  blessed  Lord  him- 
self, and  the  Holy  Ghost,  in  multitudes  of  plain  and  express 
passages  of  Scripture,  which  are  every  where  dispersed 
through  the  Bible,  that  ascribe  owx  justification  before  God 
to  faith  only.  Here  then  the  controversy  is  brought  to  a 
pomt.  And  what  conclusion  will  you  now  come  into?  Is  it 
not  time  to  give  up  your  scheme,  and  ingenuously  acknowl- 
edge, that  as  the  apostle  James  is  here  saying  nothing  to  the 
subject  before  us,  there  can  nothing  be  inferred  from  what 
he  says,  against  the  doctrine  which  you  oppose. 

{*.  is  also  further  evident,  that  the  apostle  James  in  the 
context  referred  to,  is  saying  nothing-contrary  to  the  doctrine 
so  constantly  taught  by  the  apostle  Paul,  of  our  being  Jus- 
tified before  God  by  faith  alone,  "without  the  deeds  of  the 
law,"  nor  any  thing  in  favor  of  onx  justification  before  God 
by  our  own  works;  this,  I  say,  is  further  evident,  because  he 
is  not  there  treating  of  o\iv  justification,  as  it  is  the  relief  of 
a  guilty  world,  and  imports  the  acceptance  of  our  persons 
before  G^od;  nor  is  he  saying  any  thing  at  all  about  this,  one 
way  or  another.  But  he  is  treating  of  the  justification  of 
our  faith  or  demonstration  of  the  sincerity  of  our  profession 
by  its  proper  evidences:  \wh\Q.h  justification,  he  shows  us,  is 
by  works.  Whereas  the  apostle  Paul  is  always  treating  only 
oi  justification  as  it  is  the  relief  of  an  awakenc-d  sinner,  and 
imports  the  acceptance  of  our  persons,  when  he  tells  us  that 


COJS^IDITRED   AND   EXPlAINED.  219 

we  are  justified  by  faith,  without  works.  I  have  formerly 
shown  you,  that  though  the  word  Jvstijicafion  (in  its  general 
notion)  has  always  one  unvaried  meaning  and  uniform  signi- 
fication in  Scripture,  yet  it  is  frequently  applied  in  both 
these  lespects.  It  is  indeed  most  usually  to  be^ understood 
for  the  acceptation  of  our  persons  with  God,  and  respects 
our  interest  in  his  favor:  but  it  sometimes  also  intends  a 
vindication  of  our  character  as  believers,  and  such  a  mani- 
festation of  the  sincerity  of  our  faith  and  profession^  by  the 
necessary  practical  evidences,  as  will  give  them  a  just  esti- 
mation and  acceptance  with  our  own  consciences,  or  with 
our  fellow-creatures.  Thus  the  word  is  used,  Deut.  25:  1. 
Job  33:32.  Luke  7:35.  Rom.  3:4.  and  elsewhere.  And  I 
am  now  to  show  you,  that  the  apostle  Paul  understands  the 
word  in  the  former  of  these  senses;  but  the  apostle  James  in 
the  latter. 

By  justif  cation,  the  apostle  Paul  intends  "  the  remission 
of  sins,"  Rom.  3:25.  "  our  receiving  the  gift  of  righteous- 
ness," Rom.  5:17.  and  our  being  entitled  thereby  to  grace 
here,  and  glory  hereafter,  Rom.  5:1,2. 

But  by  justif  cation,  the  apostle  James  intends  no  more 
than  the  approving  ourselves  sound  believers,  evidencing 
the  sincerity  of  our  faith,  or  manifesting  the  truth  of  our 
profession,  and  so  the  safety  of  our  state.  If  this  appears  to 
be  so,  upon  a  particular  examination  of  the  case,  you  must 
own,  that  there  is  no  place  for  any  argument  in  favor  of  your 
scheme,  from  this  context.  Let  us  then  consider  this  mat- 
ter distinctly  and  impartially. 

It  may  be  persumed,  that  the  apostle  James  is  not  treat- 
ing of  the  justif  cation  of  our  persons  in  the  sight  of  God,  in 
that  there  is  not  one  character  of  such  justif  cation,  to  be 
seen  in  his  whole  discourse.  There  is  nothing  spoken  about 
our  obtaining  pardon  of  sin,  nothing  of  our  persons  being 
made  righteous  in  the  sight  of  God;  nothing  of  our  being  en- 
titled to  future  glory,  by  the  works  unto  w'hich  our  J  iistif  ca- 
tion is  ascribed.  No  more  can  therefore  be  proved  from  this 
apostle,  but  that  we  are  in  some  respect  justified  by  works: 
yet. not  so  justified  as  to  obtain  remission  of  sins  and  recon- 
ciliation to  God,  or  to  be  entitled  to  an  inheritance  in  the 
future  glory,  by  our  works.  For  of  these  things,  or  of  any 
thing  else  which  implies  them,  he  says  nothing  at  all.  But 
this  may  be  more  fully  and  clearly  evinced,  by  the  following 
considerations. 


220  JUSTIFICA.TION   SY    WORKS 

It  is  evident,  in  the  first  place,  from  the  occasion  of  this 
discourse,  as  it  is  represented  to  us  in  the  first  sixteen  verses 
of  this  chapter.  They  professed  "  faith  in  the  Lord  Jesus 
Christ,  the  Lord  of  glory,"  and  yet  "  had  respect  of  persons;" 
making  a  criminal  distinction  between  the  rich  and  poor,  of 
the  same  Christian  faith  and  profession  with  themselves;  as 
appears  from  the  four  first  verses  of  the  chapter.  They 
*'  despised  the  poor;"  and  thereby  violated  that  royal  law, 
"Thou  shalt  love  thy  neighbor  as  thyself,"  v.  6.8.  "They 
respected  persons,"  they  "  committed  sin,  and  were  convin- 
ced of  the  law  as  transgressors,"  v.  9.  They  exposed  them- 
selves to  "  have  judgment  without  mercy,"  if  they  thus 
"  showed  no  mercy,"  v.  13.  And  would  such  as  these  pre- 
tend to  faith  in  the  Lord  Jesus  Christ?  "  What  doth  it  pro- 
fit, if  a  man  say,  that  he  hath  faith,  but  hath  not  works? 
Can  that  faith  save  him''"  What  profit  can  tha.t  faith  be  to 
them,  which  leaves  them  so  uncharitable  and  unmerciful, 
that  they  can  see  "  a  brother  or  sister  naked,  or  destitute  of 
daily  food,"  and  only  "  say  to  them.  Depart  in  peace,  be  ye 
warmed  and  filled:  but  notwithstanding,  they  give  them  not 
those  things  which  are  needful  to  the  body,"  v.  14,15,  16. 
This  is  plainly  the  occasion  of  this  discourse.  They  pre- 
tended to  faith  in  the  Lord  Jesus  Christ:  but  brought  forth  fruit 
quite  contrary  to  their  pretensions.  How  then  could  they 
justify  their  pretensions?  How  could  they  justify  their  pro- 
fession of  faith,  against  the  charge  of  hypociisy,  and  prove 
it  to  be  sincere  and  saving?  They  could  never,  in  this  sense, 
be  justified  any  way,  but  in  that  of  evidence,  by  a  life  cor- 
respondent to  their  profession.  Then  faith  must  be  justified 
or  evidenced  by  their  works.  I  may  allude  to  that,  Isa.  43: 
9.  "  Let  them  bring  forth  their  witnesses,  that  they  may  be 
justified."  Otherwise  let  them  pretend  what  they  would  to 
faith,  while  they  lived  without  brotherly  love,  and  good  works, 
it  was  but  an  empty  pretence;  and  their  profession  wanted 
the  proper  witness  to  justify  it.  Thus  the  argument  is  natu- 
ral and  easy:  and  the  conclusion  necessarily  follows.  But 
then,  on  the  other  hand,  i(  we  consider  justification  as  mean- 
ing our  reconciliation  to  God,  and  our  personal  acceptance 
with  him;  the  apostle's  arguments  will  appear  very  lame  and 
defective,  and  the  conclusion  will  never  follow  from  the  pre- 
mises. For  it  will  by  no  means  follow,  because  a  lifeless, 
fruitlessyai^A,  destitute  of  mercy  and  obedience  to  the  royal 
law  of  love,  will  not  justify  us  before  God;  that  therefore 


COTCSIDERED   AND    EXPLAINED.  221 

good  worlis  in  truth  will  justify  us  before  God.  It  will  by 
no  means  follow,  because  we  cannot  be  accepted  of  God  and 
saved  by  a  false  and  insincere  profession  offaith;  that  there- 
fore we  can  be  accepted  of  God  and  saved  by  such  obedience 
as  we  are  capable  to  perform.  The  inference  is  therefore 
necessary,  that  the  apostle  must  be  so  understood,  as  will  se- 
cure the  connexion  of  his  discourse,  and  the  force  of  his  ar- 
gument: which  cannot  be  done,  if  we  consider  him  as  speak- 
ing o( justification  in  any  other  sense  than  that  which  I  am 
now  pleading  for. 

Further,  that  \\\e  justification  here  treated  of,  is  the  justi- 
fication of  our  faith  and  sincerity,  but  not  of  our  persons,  is 
evident  likewise  from  the  consequence,  the  apostle  draws 
from  the  foregoing  premises,  which  he  undertakes  to  prove 
and  vindicate  in  the  following  ver<3G<3:  which  is,  "  Even  so, 
faith,  if  it  hath  not  works,  is  dead  being  alone,"  v.  17.  This 
is  the  point,  which  he  undertakes  to  prove:  and  accordingly 
this  is  the  conclusion  of  the  whole,  when  he  has  finished  his 
reasoning  on  the  subject.  "  For  as  the  body  without  the 
Spirit  is  dead,  so  faith  without  woc]:s,  is  dead  also,"  v.  6. 
As  a  breathless,  spiritless  corpse,  that  cannot  act  or  move,  is 
evidently  dead,  so  a  speculative  belief,  that  does  not  influ- 
ence a  man's  life  and  actions,  is  evidently  dead;  a  dead  thing 
in  itself,  argues  a  dead  soul,  and  is  dead  to  the  purposes  and 
offices  af  gospel  faith.  We  must  therefore  understand  all 
the  arguments  here  used,  to  refer  to  this  point  only.  They 
are  all  brought  to  prove,  that  "  faith  without  [or  severed 
from]  works,  is  dead:"  And  that  therefore  there  is  a  neces- 
sity  oi  works  to  justify  our  faith,  or  to  make  it  manifest  that 
it  is  not  a  dead  faith.  "Were  justification  here  taken  in  the 
other  sense,  his  arguments  would  not  only  be  utterly  incon- 
clusive; but  his  reasoning  quite  foreign  to  his  subject,  which 
may  not  be  supposed:  and  therefore  it  necessarily  is  the 
justification  of  our  faith  or  Christian  profession,  and  not  of 
our  persons,  which  the  apostle  James  is  here  treating  of. 

This  is  also  evident  from  every  one  of  the  arguments,  used 
by  the  apostle  in  this  context.  Every  one  of  them  will  brin^ 
out  the  conclusion  now  mentioned:  but  neither  of  them, 
ceparately  considered,  nor  all  of  them  connected,  have  any 
appearance  of  an  argument  in  proof  of  our  personal  justifi^^ 
cation  (or  our  persons  being  made  righteous)  before  God,  by 
our  good  works. 

The  first  argument  seeras  but  ironically  proposed.     **  Yeaj^ 


222  JUSTIFICATION   BY   WORKS 

a  man  may  say,  Thou  hast  f;iith,  and  I  have  works:  Shew  me 
thy  faith,  without  thy  works;  and  I  will  show  thee  my  faitli 
by  my  works,"  v.  18.  As  if  he  should  have  said:  Have  you 
indeed  fnitli  without  works!  I  pray,  show  me  your  faith 
without  u^orks,  if  you  can.  For  my  part,  I  know  of  no  such 
way  of  manifesting  tlie  truth  of  faith;  I  resolve  to  take  a 
contrary  method;  and  "  will  show  you  may  faith,"  will  evi- 
dence the  sincerity  of  it,  and  justify  my  profession  of  faith, 
hij  my  works.  Here  the  argument  is  very  clear  and  full,  in 
favor  of  the  interpretation  I  am  pleading  for.  And  here  wo 
have  an  f/ir7e.j:,  to  point  out  the  meaning  of  the  word  justi- 
^cation,  in  the  subsequent  discourse.  It  cannot  impoit  more 
than  a  manifcstative  justification.  Indeed  it  signifies  the 
Siune  thing  with  showing  our  faith,  or  evidencing  the  truth 
of  our  profession,  and  so  of  our  justified  state.  But  now  let 
t;h  soc  how  this  argument  will  conclude  for  the  other  side  of 
the  question.  The  argument  ought  to  be  thus  stated.  Our 
faith  must  be  shown  and  manifested  by  our  wo?'ks:  therefore 
^oin  good  works  w'lWJusfify  our  persons  before  God,  and  ren- 
der us  righteous  and  acc(;piable  in  his  sight.  1  think  every 
body  will  own,  that  the  Spirit  of  God  does  not  reason  at  that 
rate;  and  therefore  that  "justification  before  God,"  which  ia 
the  sinner's  relief  against  the  challenges  of  his  law  and  jus- 
tice, cannot  be  the  subject  here  treated  of. 

The  second  argument  here  used,  is.  that  a  fruitless  and 
inoperative  faith,  though  it  be  good  as  far  as  it  goes,  yet  is  no 
other  than  what  the  devils  have;  he  is  therefore  a  vain  man, 
who  depends  upon  acceptance  with  God  by  such  a  dead  faith, 
"  Thou  believest  there  is  one  God;  thou  doest  well;  the 
devils  also  believe,  and  tremble.  But  wilt  thou  know,  O 
vain  man,  that  faith  without  works,  is  dead,"  v.  19,20.  Here 
the  apostle  exi)ressly  shows  us,  what  it  is  he  had  undertaken 
to  prove:  Which  is,  that  a  bare,  fruitless,  historical /ai/A 
cannot  save  us,  because  it  is  common  to  the  very  devils. 
Here  he  expressly  shows,  who  it  is  he  is  disputing  with:  it  is 
a  vain  man,  who  vainly  expects  to  be  saved  by  an  \d\efaith, 
and  empty  profession  of  the  gospel,  without  any  fruit  of  obe- 
dience. And  here  he  does  again  expressly  assert  the  prin- 
ciple, which  was  the  sahject  of  his  discourse,  and  the  only 
point  to  be  proved,  that  "  faith  without  works,  is  dead."  So 
that  there  is  no  room  to  debate  what  was  the  design  of  thia 
argument.  By  this  he  ellectually  proves,  that  the  faith 
which  justifies  our  persons,  must  bejustijied  by  good  workSf 


CONSIDERED    AND    EXPLAINED.  223 

Otherwise  we  are  but  vain  men,  and  our  hope  is  but  a  vain  hope, 
which  will  leave  us  among  unpardonable  devils  dX  last.  But 
not  so  much  as  the  least  color  of  an  argument  can  be  found 
here,  that  oui  persons  arejustijied  before  God  by  good  works: 
wiience  it  follows,  that  x\ni  justiJicationiiexQ  treated  of,  must 
necessarily  be  the  justification  of  our  faith,  of  our  Christian 
character  and  profession;  and  not  of  our  persons,  in  regard 
of  their  state,  before  God. 

A  tfiird  argument  here  brought  by  the  apostle  to  prove 
his  point,  is,  "  Abraham's  being  justified  by  works,  when  he 
otieied  Isaac  his  son  upon  the  altar,"  ver.  21.  INow,  it  ap- 
pears from  a  variety  of  the  strongest  and  clearest  evidences, 
that  the  apostle  did  not  (could  not)  refer  to  the  justification  of 
Abraham's  person  in  the  sight  of  God,  but  to  the  justification 
of  his  faith  and  sincerity  only,  in  this  instance  befure  us. 

This  appears  in  the  lirst  place,  because  Abraham  was  in  a 
justified  state,  by  an  everlasting  covenant,  thirty  years  before 
his  oliering  his  son  Isaac  upon  the  altar.  It  was  so  long,  or 
near  so  long  before  this,  that  the  glorious  God  himself  made 
the  promise  to  him,  in  Gen.  17:7.  "  And  I  will  establish  my 
covenant  between  me  and  thee,  and  thy  seed  after  thee  in 
tiieir  generations,  for  an  everlasting  covenant,  to  be  a  God 
unto  thee  and  to  thy  seed  after  thee."  And  it  was  more  than 
so  long  before  this,  that  Abraham  had  this  testimony  given 
him  in  Gen.  15:  6.  "  That  he  believed  in  the  Lord:  and  he 
counted  it  to  him  for  righteousness."  Yea,  he  was  a  belie- 
ver so  long  before,  as  his  first  leaving  his  father's  house. 
"  By  faith  Abraham,  when  he  was  called, — obeyed  and  went 
out,"  Heb.  11:8.  How  then  could  his  offering  his  son  Isaac, 
be  the  mean  or  term  of  the  justification  of  his  perso/i  before 
God,  when  he  had  faith  unfeigned,  had  "  righteousness  im- 
puted  to  him,"  and  an  "  everlasting  covenant"  made  with 
him  so  long  a  time  before?  Besides,  if  works  could  have  justi- 
fied his  person,  he  would  have  heen  justified  by  works  long 
before  this.  For  his  whole  story  shows,  that  he  had  lived 
in  a  course  of  holy  fruitful  obedience,  from  the  time  of  his 
justification  till  this  time.  There  cannot  therefore  be  any 
fair  pretence  made,  that  the  justification  of  his  person  is  here 
referred  to.  No;  this  good  work  was  not  in  the  least  consti' 
tvtive,  but  only  evidential,  of  his  persona.]  justification  before 
God. 

Further,  it  appears  by  the  story  itself,  to  which  the  apos- 
tle refers,  that  it  was  only  a  manifestative  justification,  a 


^24  JUSTIFICATION   BY    WORKS 

justification  of  h.i?>  faith  and  sincerity,  and  so  declarative  of 
the  justified  state  of  his  person,  that  Abraham  obtained  by  of- 
fering his  son  Isaac  upon  the  altar.  The  glorious  God  con- 
descends to  treat  with  him  after  the  manner  of  men;  and  by 
an  assumption  of  human  affections,  to  declare  concerning 
him,  "Now  I  know  that  thou  fearest  God;  seeing  thou  hast  not 
withheld  thy  son,  thine  only  son,  from  me,"  Gen.  22:12.  This 
then  was  the  justification,  of  which  the  apostle  treats,  iVbra- 
ham's  making  it  known,  that  he  feared  God,  and  that  h\ii  faith 
and  profession  were  sincere.  For  this  is  all  the  justif  ca- 
tion, which  can  be  proved  from  this  text  in  Genesis,  to 
which  he  refers.  We  may  not  suppose,  that  an  inspired 
apostle  quoted  Scripture  impertinently:  and  yet  we  cannot 
suppose  the  Scripture  referred  to,  was  any  thing  at  all  to 
his  purpose,  unless  we  understand  him  to  be  speaking  of 
justification  in  the  sense  I  am  pleading  for.  In  this  sense, 
therefore,  and  this  only,  did  the  apostle  design  to  prove 
our  justification  by  works,  by  the  argument  now  before  us» 
Abraham's  obedience  witnessed  to  the  truth  of  his  faith: 
and  so  his  real  state  of  justification  before  Go^l  was  made 
apparent. 

This  also  appears  by  the  apostle's  illustration  of  this  argu- 
ment, in  V.  22.  "  Seest  thou  how  faith  wrought  with  his 
works  and  by  works  was  faith  made  perfect?"  How  was  it 
that  "  faith  wrought  with  his  works?"  Not  as  a  joint-condi- 
tion  of  his  justification  before  God.  He  was  justified  in  the 
sight  of  God  long  before  this,  as  I  have  shown  you  alreadys 
And  the  apostle  Paul  assures  us,  that  his  justification  waa 
**  by  faith  without  works,"  Rom.  4:  4,  5.  Therefore  faith 
could  not  co-operate  with  his  works,  to  the  justification  of  his 
person,  when  "  righteousness  was  imputed  to  him  that  work- 
ed not,  but  believed  on  him  that  justified  the  ungodly."  This 
sense  being  rejected  and  contradicted  by  the  Spirit  of  God 
himself,  must  consequently  by  no  means  be  admitted:  Nor 
is  there  any  other  interpretation,  which  can  (with  the  least 
show  of  reason)  be  given  to  these  words,  but  that  which  I 
am  pleading  for.  Agreeably  we  read,  Heb.  10:17.  "  By 
faith  Abraham,  when  he  was  tried,  ofiered  up  Isaac;  and  he 
that  had  received  the  promises,  offered  up  his  only  begotten 
son."  YWs  faith  was  signally  operative;  not  a  dead  faith; 
and  therefore  sincere.  This  was  visibly  demonstrated  by 
the  good  works  which  it  produced.  Such  works  must  be  the 
productions  of  a  true  and  lively  faith.     And  we  may  see,  in 


CONSIDERED    AND    EXPLAINED.  225 

this  instance,  how  "  faith  wrought  with  his  works,"  exciting, 
directing,  and  assisting  him  in  them;  and  thereby  may  see,  that 
it  was  not  such  a  faith,  as  the  apostle  is  here  complaining  of. 
"  By  works  was  his  faith  made  perfect."  How  was  it  77iade 
perfect?  The  grace  o( faith,  considered  in  itself,  was  nei- 
ther the  better  nor  the  worse,  neither  more  nor  less  perfect, 
for  the  works  which  iollowed  it,  save,  as  the  exercise  oi faith 
in  doing  them  might  tend  to  strengthen  and  improve  the 
habit.  But  the  meaning  seems  to  be,  that  it  was  discovered, 
and  proved  to  be  a  perfect  (true  and  lively)  faith,  by  its 
consequences  and  effects.  His  faith  was  a  perfect  or  sin- 
cere  faith,  when  it  was  "  imputed  to  him  for  righteousness," 
thirty  years  before  this.  But  this  noble  act  of  obedience 
evidenced  the  truth  of  his  faith,  justified  his  profession  and 
character,  witnessed  to  his  being  a  true  believer,  and  made 
it  "  known,  that  he  indeed  feared  God,  seeing  he  withheld 
not  his  son,  his  only  son,  from  him."  In  this  view  of  the 
case,  the  argument  is  clear  and  pertinent,  and  the  evidence 
full  and  convincing;  but  considered  according  to  the  other 
construction  of  the  words,  it  affords  no  conclusion  to  the 
purpose.  It  is  no  consequence,  that  because  Abraham's 
faith  was  operative,  therefore  his  good  works  made  him 
righteous,  or  had  any  hand  in  Xhe  justification  of  his  person 
before  God;  or,  that  because  his  good  works  were  an  evi- 
dence that  \\'\s  faith  was  perfect  and  upright,  therefore  his 
good  works  were  a  condition  of  h'\s  Justification  in  the  sight 
of  God,  with  respect  to  his  person  and  state. 

The  same  thing  likewise  appears  from  the  23d  verse. 
"  And  the  Scripture  was  fulfilled,  which  saith,  Abraham 
believed  God;  and  it  was  imputed  to  him  for  righteousness: 
and  he  was  called  the  friend  of  God."  There  can  be  nothing 
more  pertinent,  natural,  and  easy,  than  the  application  of 
these  words  to  the  purpose  which  I  have  proposed.  That 
eminent  instance  of  Abraham's  obedience  did  most  convii,. 
cingly  evidence  the  truth  and  sincerity  of  his  faith,  and 
abundantly  verify  the  report  in  the  Scripture,  that.  "  Abraham 
did  believe  God,"  and  that  he  had  such  sl  faith,  as  was  the 
means  of  rendering  him  righteous  and  accepted  with  God. 
Thus  the  Scripture  was  fulfilled,  and  clearly  manifested  to 
be  trae.  But  then,  on  the  other  hand,  if  Justification  be 
considered  in  the  light  you  plead  for,  this  argument  would 
be  so  far  from  concluding  in  favor  of  the  point  to  be  proved, 
that  it  would  be  directly  opposite  and  contradictory  to  it. 
20 


22(j  JUSTIFICATION    BY    WORKS 

For,  how  coul(^  Abraham's  being  justified  by  works,  fijlfil 
the  Scripture,  which  saith  he  was  "  justified  by  faith,'^  if 
justification  be  in  both  places  taken  in  the  same  sense,  for 
absolute  justification  of  the  person  before  God?  How  could 
his  works  being  "  imputed  for  righteousness,"  fulfil  that 
Scripture  which  assures  us  that  "  his  faith  was  imputed  for 
righteousness,"  unless  faith  and  works  are  the  same  thing, 
and  there  be  no  difference  at  all  between  believing  and  obey- 
ing? Certain  it  is,  that  the  apostle  Paul  understood  the 
argument  to  conclude  the  quite  contrary  way,  when  he  un- 
dertook to  prove  from  this  very  text,  that  "  righteousness  is 
imputed  to  him  that  woiketh  not,"  and  that  it  "  is  imputed 
without  works."  And  therefore  the  apostle  James  must  be 
understood  in  such  a  sense,  as  will  make  both  his  arguments 
conclusive,  and  his  doctrine  consistent  with  the  other  in- 
spired writings.  I  shall  only  add,  as  to  the  clause,  "  And 
was  called  the  friend  of  God,"  this  does  not  mean,  that 
Abraham's  works  made  him  the  friend  of  God,  but  they  de- 
clared him  so.  His  obedience  did  not  put  him  in  the  state 
of  a  friend;  but  being  upon  trial  found  faithful,  he  obtained 
this  testimony  that  he  was  the  friend  of  God,  a  justified  be- 
liever. Now  Abraham  being  the  "  father  of  all  them  that 
believe,"  an  eminent  example  of  faith,  and  pattern  of  justi- 
fication,  the  apostle  subjoins,  verse  24.  "  You  see  then  how 
that  by  works  a  man  is  justified,  and  not  by  faith  only."  In 
a  like  sense,  even  as  Christ  is  said  to  be  "  justified  in  [or 
by]  the  Spirit,"  so  a  Christian  man  is  justified  by  the  "  fruit 
of  the  Spirit,"  in  a  holy  life,  that  is,  declared  approved  of 
God.  By  works  a  man  that  says  he  has  faith,  is  thus  justified, 
and  not  by  faith  only;  not  by  a  faith  that  hath  not  works  at- 
tending  it;  not  by  a  faith  v/hich  is  alone,  or  by  itself,  desti- 
tute oflts  proper  fruits  and  evidences.  Some  of  the  best  critics 
in  the  Greek  language  tell  us,  the  exclusive  particle  monon, 
(v.  24.)  as  here  placed  after  the  word  faith,  has  the  force  of  an 
adjective;  and  they  read  it  Fide  solitaria,  faith  which  is  alone» 
A  fourth  argument  is  taken  from  the  instance  of  Rahab, 
verse  25.  "  Likewise  also  was  not  Rahab  the  harlot  justified 
by  works,  when  she  had  received  the  messengers,  and  had 
sent  them  out  another  way?"  Upon  which  the  same  remarks 
may  be  made  as  on  the  instance  of  Abraham.  Rahab  feared 
the  God  of  Israel,  and  was  a  true  believer,  and  therefore 
■perdOuaWy  JKstifed  in  the  sight  of  God,  before  her  sending 
out  the  spies  another  way.     For  she  had  received  the  spies 


CONSIDERED    AlsD    EXPLAINED.  227 

fe}?  faith.  Ileb.  11:31.  And  conigcquently  she  certainly  had 
faith,  before  she  received  them.  A  noble  confession  where- 
of we  find  her  making  to  these  spies,  before  she  dismissed 
them.  See  Josh.  2:10,11.  What  jiistif cation^  therefore, 
could  she  po-ssibly  obtain  by  these  works,  but  thejustificafion 
of  hei faith,  since  she  was  really  in  a  justified  state  before? 

And  now  I  am  come  to  the  conclvsioti  of  this  whole  dis- 
sertation, which  is,  "  For  as  the  body  without  [or  severed 
from]  the  spirit  is  dead,  so  faith  without  [or  severed  from] 
works  is  dead  also,"  verse  26.  This,  as  1  observed  before, 
clearly  shows  what  was  the  apostle's  design  in  his  whole  dis- 
course. For  every  conclusion  of  an  argument  justly  prose- 
cuted, must  be  naturally  deduced  from  the  premises,  and 
consist  of  the  principal  subject  matter  to  be  proved,  as  w-e 
see  is  the  case  before  us.  But  if  Justification  were  here 
taken  in  the  sense  which  you  es{>ouse,  the  arguments  would 
all  of  them  be  inconclusive;  and  that  conclusion  would  be 
quite  foreign  to  the  purpose.  This  consequence,  therefore, 
of  my  foregoing  discourse  necessarily  forces  itself  upon  you, 
that  the  apostle  was  not  here  treating  of  the  Justijication  of 
our />ersons  before  God,  in  regard  to  their  state;  but  of  our 
faith,  in  point  of  sincerity:  and  therefore  there  can  be  no 
argument  brought  from  this  context,  for  omjustif  cation  by 
works,  in  the  sense  you  plead  for. 

Thus,  sir,  you  have  seen,  that  the  apostles  Paul  and 
James  were  treating  of  very  difTerent  subjects,  and  their  de- 
terminations were  adapted  to  the  doctrines  which  they  un- 
dertook to  explain.  And  thence  it  is  a  just  infereixje,  made 
by  an  eminent  divine  upon  this  subject,  that,  "  the  principal 
designs  oi  the  two  apostles  being  so  distant,- there  is  no  re- 
pugnancy in  their  assertions,  though  their  words  mcike  an 
appearance  thereof.  For  they  do  not  speak  of  the  same 
things.  James  doth  not  at  once  inquire,  how  a  guilty,  con- 
vinced sinner,  cast  and  condemned  by  the  law,  should  be 
justified  before  GodI  And  Paul  speaks  to  nothing  else. 
Wherefore  apply  the  expressions  of  each  of  them  to  their 
proper  design  and  scope,  (3^  we  must  do,  or  we  depart  from 
all  sober  rules  of  interpretation,  and  make  it  impossible  to 
ynderstaod  either  of  them  aright,)  and  there  is  no  disagiee- 
meni^  or  appearance  of  it,  between  them." 

And  it  may  be  yet  further  remarked,  that  those  apostles 
bad  very  different  persons  to  deal  with,  in  their  respective 
.epistles;  and  their  addresses  were  accordingly  accojnmoda^ 


228  JUSTIFICATION   BY   WORKS 

ted  to  the  state  of  the  parties  to  whom  they  wrote.  The 
apostle  Paul's  business  either  lay  with  such,  who  being  newly 
converted  from  heathenism,  were  biassed  by  the  principles 
taught  by  the  light  of  nature,  and  always  received  by  them, 
to  indulge  the  vain  thought,  that  they  must  render  them- 
selves acceptable  to  God,  and  be  justified  in  his  sight,  by 
their  own  personal  righteousness  and  obedience  to  the  law; 
an  opinion  greatly  strengthened  by  the  numerous  false 
teachers,  who  were  "  desirous  to  be  teachers  of  the  law, 
though  they  understood  neither  what  they  said,  nor  whereof 
they  affrmed:"  Or  else,  his  business  lay  with  Judaizing 
Christians,  who  being  zealous  of  the  Levitical  dispensation 
and  constitution,  expected  justification  by  their  conformity 
to  it.  Of  this  sort  of  professors  the  apostle  observes,  that 
"  they  were  soon  removed,  from  him  that  called  them  in- 
to the  grace  of  Jesus  Christ,  unto  another  gospel,"  Gal.  1:6. 
And  that  "  being  ignorant  of  God's  righteousness,  and  go- 
iiig  about  to  establish  their  own  righteousness,  they  had  not 
submitted  themselves  unto  the  righteousness  of  God,"  Rom» 
10:3.  His  concern  was  therefore  to  discover  their  danger- 
ous and  destructive  mistake;  and  to  represent  to  them  the 
way,  the  true  and  only  way,  in  which  they  might  hope  for 
justification  in  the  sight  of  God.  That  it  is  "  not  by  works 
of  righteousness  which  they  had  done,  but  of  God's  mercy ,"^ 
they  must  be  "  saved;"  that  they  must  be  "  justified  freely 
bv  God's  grace,  through  the  redemption  which  is  in  Christ 
.Jesus;"  and  that  in  the  justification  of  a  sinner,  "  righteous- 
ness is  imputed  without  works,"  and  received  by  faith  only. 

On  the  contrary,  James  being  concerned  with  carnal  pro-^ 
fessors  of  Christianity,  who  perverted  the  doctrines  of  ^mre 
to  encourage  themselves  in  a  careless,  licentious  life,  does 
at  large  convince  them  of  the  necessity  of  holiness^  as  the 
fruit  and  evidence  of  a  true  and  saving/a^^/^,  and  the  means 
to  qualify  them  for  the  kingdom  of  heaven.  He  therefore 
puts  them  upon  examining  into  the  truth  of  Xhe'ir  faith,  and 
foundation  of  their  hope,  and  shows  them  by  the  arguments 
already  considered,  what  alone  will  justify  their  profeasion 
o(  faifhy  and  give  them  good  grounds  to  conclude  the  safe- 
ty of  their  state. 

They,  therefore,  who  over-magnify  works,  and  depend  up- 
on them  as  the  condition  of  iheu  justification  before  God, 
are  admonished  by  the  apostle  Paul  to  consider,  that  they 
are  building  upon  the  sand,  and   that  they  must  renounce 


€OTfSIDERi:D    Am)    EXPLAITSTEBc 


229 


their  false  confidence,  or  perish,  "  For  by  the  works  of  the 
law  shall  no  flesh  be  justified:  and  if  righteousness  come  by 
the  law,  then  Christ  "is  dead  in  vain,"  Gal.  2:16.27,  This 
solemn  truth  does  indeed,  sir,  call  for  your  earnest  atten- 
tion. 

On  the  other  hand,  tliey  who  depreciate  good  workg,  and 
neglect  them  as  of  no  consequence  to  eternal  salvation,  are 
called  upon  by  the  apostle  James  to  consider,  how  empty 
their  profession,  how  dead  theii  faith,  and  how  vain  their 
hope  of  salvation  is.  For  if  men  may  go  to  heaven  without  ^o- 
Ufiess,  why  may  not  the  devils  go  there  too,  who  have/ai/A 
(such  as  it  is)  as  well  as  they?  We  must  have  a  living/at*^, 
or  a  dead  hope.  Our  faith  must  purify  our  hearts,  and  re- 
new our  conversations;  or  leave  us  among  the  impure  and 
ungodly  for  ever.  It  concerns  "  every  one,  therefore,  so  to 
speak  and  so  to  do,  as  they  that  shall  be  judged  by  the  law 
of  liberty."  James  2:12. 

Upon  the  whole,  then,  as  you  are  taught  by  the  one  apos- 
tle how  dangerous  it  is  to  build  upon  any  other  foundation, 
than  Christ  only;  for  "  Christ  Jesus  is  our  hope,"  and  "  oth- 
er foundation  can  no  man  lay,  than  that  is  laid,  which  is 
Christ  Jesus:"  so  are  you  admonished  by  the  other  apostle, 
that  you  can  have  no  interest  in  Christ  nor  title  to  his  salva- 
tion, but  by  Si  faith  which  purifies  the  heart,  works  by  Icve, 
and  is  Justified  by  a  subsequent  life  of  holiness  and  new  obe- 
dience. 

The  extremes  on  both  sides  of  the  question,  are  equally 
dangerous.  He  that  joins  good  works  with  faith^  as  equally 
the  terms  of  justification  before  God,  virtually  rejects 
the  Saviour's  sufficiency;  substitutes  "his  own  righteousness" 
in  the  room  of"  the  righteousness  of  God;"  and  consequent- 
ly his  expectations  must  perish.  He  that  separates  good 
works  from  faith,  in  his  life  and  conversation,  as  though  they 
were  not  requisite  to  salvation,  will  be  found  very  unfit  for 
the  heavenly  world,  when  the  decree  brings  forth,  "  He  that 
is  filthy,  let  hira  be  filthy  still." 

Suffer  me  then  to  conclude,  sir,  with  an  earnest  entreaty, 
that,  as  you  love  your  own  soul,  you  would  leave  off  un- 
profitable disputes;  and  not  distract  your  mind,  and  carry 
away  your  thoughts  from  practical  godliness  by  such  an  ear- 
nest application  to  these  controverted  points:  but  see  to  it,  that 
you  come  to  the  footstool  of  divine  grace,  as  a  lost,  perishing, 
unworthy,  sinner;  that  you  depend  only  upon  the  riches  of 
20* 


i^-iO  OUR    OBLIGATION   TO    GOOD     WOR    KS 

God's  free  sovereign  grace,  to  draw  you  to  Christ,  and  give  yoii 
an  interest  in  him;  that  you  look  to  Christ  Jesus  alone  for  right- 
eousness and  strength;  and  cheerfully  trust  in  him  as  a  safe 
foundation  of  confidence  and  hope.  See  to  it,  that  the  life 
which  you  live  in  the  flesh,  be  by  the  faith  of  the  Son  of 
God:  and  as  you  look  to  his  righteousness  only  for  the  safety 
of  your  state,  so  likewise  repair  hy  faith  to  his  fulness  for  all 
supplies  of  grace,  whereby  you  rhay  make  a  progress  in  holi- 
ness. See  to  it,  that  you  do  not  quiet  your  conscience  with 
a  dead  faith:  but  always  remember,  that  "  he  who  hath  his 
hope  in  Christ,  purifies  himself  even  as  he  is  pure;"  and  that 
as  your  person  cannot  he  justified,  but  hy  faith  in  Christ,  so 
yonx  faith  cannot  be  justified,  but  by  a  careful  diligence  in 
maintaining  good  works.  Having,  therefore,  "  with  the 
heart  believed  unto  righteousness,"  be  in  an  humble  de- 
pendance  opon  Christ,  "  steadfast  and  unmoveable,  always 
abounding  in  the  work  of  the  Lord:  and  your  labor  will  not 
be  in  vain  in  the  Lord." 

That  you  may  be  kept  by  the  power  of  God  through  faith, 
and  receive  the  end  of  your  faith,  the  salvation  of  your  soul, 
is  the  prayer  of, 

Your,  &c. 


LETTER    XVL 

IN  WHAT  RESPECT  GOOD  WORKS  ARE  NECESSARY, 
AND  OUR  OBLIGATIONS  TO  THEM  REPRESENTED  AND 
URGED. 

SIR, 

Your  observation  is  just,  that  "  it  would  be  unsuitable  and 
unseasonable  to  make  apologies  for  this  further  trouble  (as  you 
are  pleased  to  call  it)  after  I  have  given  you  so  many  assu- 
ranees  of  my  cheerful  readiness,  to  contribute  all  in  my  pow- 
er to  your  best  interest."  Indeed,  sir,  I  have  found  nothing 
troublesome  in  the  whole  progress  of  our  correspondence, 
excepting  some  dark  apprehensions  of  late,  lest  you  would 
"  frustrate  the  grace  of  God,"  in  "  seeking  righteousness, 
not  by  faith,"  but  "  as  it  were  by  the  works  of  the  law." 
But  it  now  greatly  animates  my  endeavors  to  serve  you,  to 
find  those  fears  on  my  part  so  happily  removed,  by  finding 


DISTINCTLY   STATED   AND   URGED.  231 

"  the  difficulties  on  your  part  obviated,  in  that  important 
point,  and  you  satisfied  with  respect  to  the  foundation  of 
your  hope."  I  am  sensible,  that  the  principles,  which  I  have 
been  pleading  for,  are  "  commonly  loaded  with  opprobrious 
invectives,  as  being  destructive  of  an  holy  life,  and  subver- 
sive of  morality  and  godliness."  But  I  think  I  have  already 
given  you  suthcient  evidence;  that  all  these  insinuations  are 
mere  calumnies;  and  that  there  is  no  other  possible  foun- 
dation, than  what  I  have  represented  to  you,  for  a  life  of  true 
holiness  and  piety.  I  appeal  to  your  own  observation  and 
experience,  whether  in  general  there  be  any  that  live  more 
holy  lives,  and  more  honor  their  profession,  than  they  who 
most  strictly  adhere  to  ilie  doctrines  of  special  grace,  and 
depend  upon  Christ  alone  for  righteousness  and  strength: 
and  whether  they,  on  the  contrary,  who  depend  upon  their 
good  works,  for  a  title  to  the  divine  favor,  do  not  too  com- 
monly show  the  weakness  of  their  foundation,  by  the  care- 
lessness and  unfruitfulness  of  their  lives. 

The  question  which  you  propose,  is  however  worthy  of  a 
distinct  consideration.  "  How  far  and  in  what  respects  are 
our  good  works  necessary  to  salvation?' 

In  order  to  give  you  a  proper  view  of  this  case,  it  will  be 
needful  to  answer  this  question  both  negatively  and  positively: 
or  to  show  you  wherein  our  good  works  ought  to  have  no 
place,  or  to  be  at  all  looked  to  or  depended  upon;  and  then 
to  show  you  wherein  good  works  ought  to  have  place,  and 
in  what  respect  they  are  necessary  to  every  Christian,  in- 
deed,  that  would  entertain  a  well  grounded  hope  of  eternal 
life. 

In  my  negative  answer  to  this  question,  I  must  first  ob- 
serve, that  we  are  not  to  do  good  works,  in  order  to  change 
God^s pu7'poses  and  designs  towards  us;  or  to  excite  his  benevo- 
lence and  compassion  to  us.  I  suspect,  it  is  too  common  a 
case,  for  men  to  depend  upon  their  penitent  frames,  their 
duties,  their  reformations,  their  works  of  charity,  or  other  re- 
ligious exercises,  as  what  will  excite  affections,  passions,  or 
compassions  in  the  glorious  God,  correspondent  to  what  they 
find  in  themselves.  And  thence,  when  conscience  upbraids 
the  sinner  for  his  past  provocations  to  God,  he  hopes  to  ap- 
pease his  displeasure,  by  his  remorse,  by  his  duties,  or  by  his 
more  careful  future  conduct:  and  now  "  he  is  delivered  to 
do  all  these  abominations,"  his  account  is  balanced,  and 
he    begins  upon    a   new  score.      Thence  it   is,    that  his 


'232  OUR    OBLIGATIONS   TO    GOOD    WORKS 

hopes  and  fears  bear  proportion  to  his  frames  and  carria- 
ges. Ever}'  serious  pang,  every  religious  duty  or  moral 
practice,  which  his  conscience  approves,  will  raise  his  de- 
jected hopes;  and  give  him  comforting  expectations  of  the 
divine  favor.  But  it  should  always  be  remembered,  that  the 
change  to  be  hoped  for  by  our  duties,  religious  frames,  or 
moral  conduct,  must  be  in  ourselves,  and  not  in  God.  "  He 
is  of  one  mind,  and  who  can  turn  him?  He  is  the  Lord,  he 
changeth  not."  We  are  therefore  not  to  look  to  our  good 
works,  but  to  the  Redeemer's  merits,  and  the  infinite  mercy 
of  the  divine  nature,  as  what  will  render  God  propitious  to 
us.  Though  we  are  only  to  hope  for  mercy  in  a  way  of  duty, 
it  is  not  because  this  will  render  God  more  willing  to  be- 
stow it;  but  because  it  is  the  way,  which  God  has  appointed, 
to  render  tis  more  disposed  and  ready  to  receive  it.  It  is  an 
imagination  very  unworthy  of  God,  to  suppose,  that  we  can 
move  him  to  the  exercise  of  compassion,  whose  very  nature 
is  goodness  and  love  itself;  that  we  can  excite  any  mercy 
in  him,  whose  "  infinite  mercy  endures  for  ever;"  or  that 
we  can  procure  any  change  of  purpose  in  him  who  is  "  with- 
out any  variableness  or  shadow  of  turning."  When  the  glo- 
rious God  treats  with  us,  as  if  he  were  a  partaker  of  human 
affections  and  passions,  this  is  in  mere  condescension  to  our 
weakness;  we  being  incapable  to  behold  him  as  he  is. 
Surely  it  is  not  to  lead  us  into  apprehensions,  that  he  is 
altogether  such  an  one  as  ourselves.  Our  business,  therefore, 
is,  to  "  come  to  Christ  and  learn  of  him,"  to  bow  our  necks  to 
his  yoke,  to  do  good  works  from  faith  in  Christ,  and  out  of 
love  and  obedience  to  him;  and  in  that  way  to  hope  in  God 
for  mercy,  for  Christ's  sake;  and  for  his  own  sake;  and  not 
for  ours.  We  are  to  obey  him  as  a  gracious  Sovereign;  and 
to  hope  in  him  as  the  sovereign  Author  and  Donor  of  his 
own  favors.  We  are  to  hope  in  his  mercy,  not  because  we 
can  allure  him  to  the  exercise  of  it,  or  recommend  ourselves 
to  him,  by  any  thing  we  can  do;  but  because  he  is  "  infi- 
nite in  goodness,  and  delighteth  in  mercy.  The  gifts  and 
calling  of  God  are  without  repentance,"  Rom.  11:29. 

I  may  add,  we  are  not  to  do  good  works  with  a  view  to 
qualify  us  for  our  reception  of  Christ  by  faith,  or  for  our 
interest  in  him.  Multitudes  seem  most  dangerously  to  de- 
ceive their  souls  in  this  matter.  It  is  but  too  common  a  case 
for  men  to  quiet  their  consciences,  and  to  entertain  hopes  of 
salvation,  from  apprehensions,  that  they  endeavor  to  be  found 


DISTINCTLY    STATED   AND    URGED.  233 

in  a  way  of  duty,  they  endeavor  to  mortify  their  lusts,  and 
to  live  a  holy  life;  and  therefore  though  guilty  of  many  de- 
fects both  in  their  duties  and  conversations,  they  hope  God 
will  accept  them  upon  Christ's  account,  that  the  merits  of 
Christ  will  make  up  the  defects  of  their  performances,  and 
his  blood  cleanse  them  from  the  guilt  of  their  sins.  If 
they  should  fall  into  some  more  gross  and  enormous  sin, 
or  grow  careless  and  remiss  in  duty,  they  will  then  perhaps 
fall  into  a  panic,  and  terrify  themselves  with  apprehensions, 
that  Christ  will  not  accept  such  as  they  are:  but  when  they 
have  reformed  their  conduct,  their  fears  blow  over,  and 
they  revive  their  hopes,  that  they  shall  yet  obtain  mercy  for 
Christ's  sake.  And  what  is  the  natural  language  of  all  this, 
but  that  they  shall  obtain  an  interest  in  Christ  by  their  ^oodJ 
works;  and  when  they  have  done  their  part,  he  will  do  the 
rest,  will  make  up  the  defects  of  their  attaiinnents,  and  give 
such  a  value  to  their  sincere  (though  imperfect)  obedience, 
that  this  shall  recommend  them  to  favor  and  acceptance 
with  God.  As  though  the  glorious  Redeemer  undertook  our 
ransom,  for  no  other  end,  than  to  render  our  deficient  duties 
meritorious;  and  our  sins  innocent  and  inoffensive.  This 
legal  and  self-righteovs  principle  seems  generally  to  obtain 
with  the  careless  carnal  world.  And  when  sinners  come  under 
conviction  of  their  guilt  and  danger,  they  are  yet  influen- 
ced by  the  same  legal  disposition,  though  it  appear  in  an- 
other form.  What  distressing  fears  and  terrors  do  they 
usually  agonize  under!  How  impossible  is  it  to  give  them 
any  sensible  view  of  "the  hope  that  is  set  before  them!'* 
But  what  stands  in  the  way?  Their  sins  are  great,  their 
hearts  are  hard,  their  duties  formal  and  hypocritical,  their 
corruptions  prevalent,  that  they  cannot  think  Christ  will  ac- 
cept such  as  they  are;  and  therefore  they  dare  not  venture 
their  souls  and  their  eternal  interests  upon  him.  Were  the 
case  otherwise,  could  they  subdue  their  stubborn  heaits, 
could  they  get  a  victory  over  these  corruptions,  sanctify  their 
depraved  atfections,  and  be  more  spiritual  in  their  duties? 
or  in  other  words,  could  they  themselves  begin  their  own 
salvation,  then  they  could  depend  upon  Christ  to  carry  on 
the  work  in  their  souls;  and  they  could  hope  that  God  would 
accept  them  for  Christ's  sake.  But  all  this  is  to  substitute 
"  our  own  righteousness"  in  the  place  and  stead  of  the 
"  righteousness  of  Christ:"  or  at  best,  to  divide  the  work  of 
salvation  between  Christ  and  ouiselves. 


234  OUE    OBLIGATIONS   TO    GOOD    WORKS 

Will  you  bear  with  me,  sir,  if  I  am  forced  to  express  my 
fears,  that  you  are  yet  under  too  great  remainders  of  this  un- 
happy disposition.  I  rejoice  in  your  recovery  from  your  late 
dangerous  mistake.  I  cannot  but  hope,  that  you  have  "  cho- 
sen the  good  part,  which  shall  not  be  taken  from  you."  But 
what  mean  the  frequent  returns  of  your  desponding  hours? 
Whence  do  your  hopes  and  fears  bear  proportion  to  your 
present  frames'?  What  occasions  those  many  dark  apprehen- 
sions, not  only  that  you  have  not  yet  an  interest  in  Christ, 
but  that  you  shall  never  attain  to  it?  I  entreat  you  to  con- 
sider, that  "  Christ  came  to  save  sinners:"  and  that  we  must 
come  to  him,  and  trust  in  him  as  sinners^  having  no  valuable 
qualification  of  our  own  to  entitle  us  to  his  favor,  nothing  but 
our  guilt  and  pollution,  and  his  sufficiency  to  plead,  for  our 
acceptance  with,  and  interest  in  him.  In  proportion  as  you 
look  to  your  own  qualifications  to  recommend  you  to  Christ, 
so  far  you  practically  make  a  Saviour  of  your  good  works; 
and  reject  the  terms  of  salvation  by  Jesus  Christ.  As  it  is 
certain,  that  you  can  have  no  good  works,  which  are  accept- 
able to  God  for  any  saving  purpose,  till  you  have  faith  in 
Christ:  so  it  is  also  certain,  that  you  need  not  seek  for  any 
in  order  to  your  cheerful  trust  in  him  and  dependance  upon 
him,  to  justify  you  by  his  righteousness,  to  sanctify  you  by 
his  Spirit,  and  to  "make  you  an  heir  according  to  the  hope 
of  eternal  life."  The  gospel  brings  glorious  tidings  of  sal- 
vation to  perishing  sinners.  It  exempts  and  excludes  none 
who  will  come  to  Christ  for  life,  who  will  come  to  him  as 
lost  sinners,  under  a  sen*^o  of  their  guilt  and  un  worth  in  ess; 
who  will  "  buy  of  him  wine  and  milk,  without  money  and 
without  price;"  and  who  will  "  take  the  water  of  life  free- 
ly." Be  their  sins  ever  so  great,  "  his  blood  will  cleanse 
them  from  all  their  sins."  Be  their  hearts  ever  so  hard,  "  he 
will  take  away  their  hearts  of  stone,  and  give  them  hearts  of 
flesh."  Be  they  ever  so  destitute  of  any  gracious  qualifica- 
tion, "of  his  fulness  they  shall  receive,  even  grace  for  g^race." 
Whatever  their  case  be,  they  may  safely  trust  in  him,  as  the 
"  author  of  eternal  salvation."  But  this  alas!  is  the  misery 
and  ruin  of  multitudes,  who  are  pretending  to  seek  salvation 
by  Christ,  that  they  are  for  dividing  the  work  of  their  sal- 
vation between  him  and  them:  and  by  subtracting  the  hon- 
or of  their  salvation  from  him,  who  will  do  all  or  nothing 
for  them,  though  "  they  follow  after  the  law  of  righteousness, 
they  do  not  obtain  it;  because  they  seek  it,  not  by  faith,  but  as 


DISTINCTLY    STATED   AND    URGED.  285 

it  were  by  the  works  of  the  law."  Here  then  you  see  that 
good  2LW7'Ji's  have  no  place  at  all.  We  are  to  look  after  no 
recommending  qualifications  for  an  interest  in  Christ:  but 
to  come  to  him  guilty  and  miserable  as  we  are,  that  he  "  may 
be  all  and  in  all,"  be  all  to  us,  and  do  all  in  us  and  for  us. 
"  He  came  not  to  call  the  righteous,  but  sinners  to  repent- 
ance," Mat.  9:13. 

I  must  furtlier  add,  that  we  are  not  to  do  good  works,  in 
expectation  that  we  shglll  by  them  obtain  a  title  to  the  future 
inheritance.  Heaven  is  a  purchased  possession.  Our  title 
to  it,  our  qualification  for  it,  our  perseverance  in  the  way 
that  leads  thither,  and  our  eternal  enjoyment  of  the  glorious 
inheritance,  are  all  purchased  by  the  "  blood  of  Christ."  In 
all  these  respects,  "  Christ  Jesus  is  our  hope;"  and  when 
"  we  rejoice  in  hope  of  the  glory  of  God,  we  must  rejoice  in 
Christ  Jesus,  having  no  confidence  in  the  flesh."  It  cannot 
be  too  deeply  impressed  upon  our  hearts,  that  it  is  "  not  by 
works  of  righteousness,  which  we  have  done,  but  of  his  mer. 
cy,  that  God  saveth  us."  It  is  mere  mercy  in  the  eternal 
contrivance  of  our  salvation  by  Christ;  mere  mercy  in  his  in- 
carnation, humiliation,  obedience  and  sufferings  for  us; 
mere  mercy  in  the  application  of  his  redemption  to  our  souls; 
mere  mercy,  that  "  we  are  kept  by  the  power  of  God,  through 
faith  to  salvation;"  and  mere  mercy,  that  Christ  will  at  last 
"  present  us  faultless  before  the  throne  of  God,  with  exceed- 
ing joy."  It  is  "  to  the  praise  of  the  glory  of  his  grace, 
wherein  we  are  made  accepted  in  the  beloved."  Our  good 
works  cannot  have  any  share  in  purchasing  our  title  to  this 
salvation.  They  cannot  make  atonement  for  our  sins;  be- 
cause the  iniquity  of  our  most  holy  things  stands  in  need 
of  atonement.  They  cannot  give  us  a  covenant-right  to 
mercy;  because  we  are  antecedently  sinners,  and  obnoxi- 
ous to  the  curses  of  the  broken  law.  They  cannot  make 
us  meet  for  salvation;  because  by  their  imperfections 
they  still  leave  us  open  to  the  curse;  and  because  they  cannot 
sanctify  our  nature,  and  give  us  new  hearts.  Nor  can  they 
give  us  any  claim  to  the  special  influences  of  the  Spirit  of 
God;  because  then  our  sanctification  would  be  of  debt,  and 
not  of  grace.  What  then  can  they  do'?  No  more  than  to 
bring  us  to  the  foot  of  a  sovereign  God,  to  wait  upon  him  in 
the  way  of  his  appointments,  that  "  he  would  work  in  us  both 
to  will  and  to  do  of  his  good  pleasure." 

You  will  remember,  that  I  am  here  speaking  of  our  being 


236  OUR    OBLIGATIONS    TO    GOOD    WORKS 

entitled  to  salvation  by  our  good  works;  and  not  of  their  use- 
falness  to  onr  spiritual  and  eternal  welfare.  In  the  former 
sense  they  must  be  utterly  disclaimed,  and  all  our  righteous- 
nesses  esteemed  but  as  filthy  rags,  as  I  have  particularly 
shown  you  in  some  former  letters.  In  the  latter  sense,  they 
must  be  diligently  and  painfully  pursued  and  attended  to,  as 
I  shall  more  fully  set  before  you.  Our  business  therefore  is, 
with  most  earnest  application,  to  "  watch  daily  at  wisdom's 
gates,  and  wait  at  the  posts  of  his  doors,"  to  use  our  most 
active  endeavors  in  all  the  ways  of  godliness,  righteousness 
and  charity,  doing  all  "  in  the  name  of  Christ,  and,  when 
we  have  done  all  we  can,  to  come  still  as  lost,  guilty,  worth- 
less and  helpless  sinners,  self-loathing  and  self-condemning 
to  the  "  throne  of  mercy,"  acknowledging  that  "  to  us  be- 
longs shame  and  confusion  of  face;"  and  that  we  have  no- 
thing  to  plead  but  Ihe  riches  of  redeeming  love,  and  the 
boundless  grace  of  God  in  Christ,  for  the  acceptance  either 
of  our  persons  or  services.  In  our  highest  attainments,  we 
should  come  before  God  with  that  language  of  faith,  Dan.  0: 
18.  "  We  do  not  present  our  supplications  before  thee,  for 
our  righteousnesses,  but  for  thy  great  mercies." 

t  shall  only  subjoin,  that  we  must  not  depend  upon  our 
good  works  for  a  progressive  sanctification,  for  renewed  sup- 
plies of  grace,  and  for  a  continued  progress  in  holiness  and 
comfort,  unto  God's  heavenly  kingdom.  It  is  a  dangerous 
mistake,  which  too  many  seem  to  fall  into,  that  we  are  to 
depend  upon  Christ  alone  for  Justifying  righteousness;  but 
trust  to  our  own  active  endeavors  for  inherent  righteous- 
ness,  for  victory  over  our  corruptions,  and  for  a  conformity 
of  heart  and  life  unto  the  divine  nature  and  will.  Thence 
it  is,  that  although  they  carry  on  a  dreadful  struggle  with 
their  corruptions,  yet  these,  notwithstanding  all  their  pur- 
poses, promises,  vows,  watchings,  fastings,  and  other  me- 
chanical endeavors,  will  still  prevail,  and  often  throw  them 
into  great  perplexity  and  confusion.  They  are  sensible,  that 
God  demands  their  hearts;  and  that  it  is  impossible  their 
external  reformation  should  be  acceptable,  while  their 
hearts  are  far  from  him,  and  led  away  with  divers  lusts. 
With  what  agony  and  toil  do  they  therefore  worry  with  their 
carnal  and  sensual  affections,  their  impetuous  appetites  and 
passions;  using  various  methods  of  mortification  and  disci- 
pline, to  correct  the  disorders  of  their  nature:  and  are  still 
but  rolling  a  stone  up  hill,  which  as  soon  as  they  let  go,  is 


DISTINCTLY    STATED    AND    URGED.  2S7 

at  the  bottom  again.  They  are  sensible,  that  God  requires 
sincerity  in  the  inward  man  in  all  the  duties  of  religious 
worship.  They  therefore  groan  under  the  burden  of  their 
religious  defects,  their  deadncss,  formality,  and  wandering 
thoughts  in  their  approaches  to  God;  condemn  every  duty 
they  perform,  and  resolve  upon  more  watchfulness  and  care 
for  the  future:  but,  alas!  the  difficulty  remains;  and  they  are 
ready  to  sink  under  discouraging  apprehensions  of  their  hy- 
pocrisy. Indeed,  when  they  gain  a  little  ground  their  hopes 
are  revived,  and  their  endeavors  animated:  but  when  dead- 
ness  and  corruption  prevail,  their  distress  and  fear  return  and 
prevail  with  them,  their  spirits  sink,  and  they  are  ready  to 
be  quite  discouraged.  How  many  poor  souls  are  thus  labor- 
ing in  the  very  fire,  making  a  toilsome  and  melancholy 
drudgery  of  religion,  by  their  legal  attempts,  and  their 
spirit  of  bondage! 

How  far  these  characters  are  applicable  to  yourself,  sir, 
you  can  best  tell.  But  this  1  know  by  experience,  that  so  far 
as  this  legal  disposition  prevails  in  us,  it  will  not  only  darken 
our  way,  but  check  our  progress  in  grace  and  holiness.  If 
you  would  make  any  proficiency  in  your  spiritual  course, 
you  ought  to  remember,  that  the  divine  life  must  be  carried 
on  in  the  soul,  in  the  same  manner,  and  by  the  same  means, 
that  it  was  begun  there.  We  are  not  only  justified  by  faith, 
but  we  must  be  sanctified  by  faith  too;  and  of  Christ's  ful- 
ness must  "  receive,  even  grace  for  grace."  A  cheerful 
dependance  \i])on  Christ  for  all  supplies  of  grace  and  strength, 
is  the  way  to  obtain  his  quickening,  comforting,  and  strength- 
ening influences;  to  have  our  hearts  enlarged  in  the  service 
of  God;  and  to  run  the  way  of  his  commandments  with  delight. 
We  must  be  "  dead  to  the  law"  (to  all  dependance  upon  it 
and  hope  from  it)  if  we  would  "  live  unto  God,"  Gal.  2:19. 
Though  we  must  discharge  the  duties  of  the  law,  and  live  in 
conformity  to  it;  yet  these  must  be  done  with  a  gospel  spirit, 
from  gospel  principles  and  motives.  '*  What  the  law  cou'd 
not  do,  in  that  it  was  weak  through  the  flesh,  God  sending 
his  own  Son,  in  the  likeness  of  sinful  flesh,"  and  "  lor  sin, 
condemned  sin  in  the  flesh."  Would  you  then  maintain  a 
truly  spiritual  life,  "  The  life  you  live  in  the  flesh,  must  b^ 
by  faith  of  the  Son  of  God."  Gal.  2:20.  Would  you  mam- 
tain  a  conversation  worthy  of  your  holy  profession,  "your 
good  conversation,"  must  be  "  in  Christ,"  1  Pet.  3:  16. 
Would  you  live  in  the  love  of  God  and  your  neighbor,  it  is 
21 


233  OUK    OBLIGATIONS    TO    GOOD    WORK& 

"  faith  which  works  by  love,"  Gal.  5:  6.  Would  you  get  a 
victory  over  the  world,  and  all  its  allurements,  "  This  is  the 
victory  that  overcorneth  the  world,  even  our  faith,"  1  John 
5:  4.  Would  you  be  able  to  withstand  temptations,  it  is 
"  the  shield  of  faith,  by  which  you  will  be  able  to  quench 
the  fiery  darts  of  the  wicked,"  Eph.  6:  16.  Would  yoii 
*'  walk  honestly  as  in  the  day,"  you  "  must  put  on  the  Lord 
Jesus  Christ,"  Rom.  13:  13, 14.  Would  you  be  strengthen- 
ed in  the  service  of  God  against  all  opposition,  you  must 
"  be  strong  in  the  Lord,  and  in  the  power  of  his  might," 
Eph.  6:  10.  Would  you  have  your  heart  purified  from  sin- 
ful lusts,  appetites,  and  passions,  you  mpst  get  "  your  heart 
purified  by  faith."  Acts  15:  9.  Would  you  goon  in  your  way 
rejoicings  you  must  "  rejoice  in  Christ  Jesus,  having  no  con- 
fidence in  the  l^esh."  Phil.  3:  3.  Would  you  persevere  in 
the  fear  and  service  of  God,  you  "  must  be  kept  by  the  pow- 
er of  God  through  faith  unto  salvation."  1  Pet.  1:5.  Sir,  it 
is  not  your  business  to  run  without  legs,  or  fly  without  wnngs, 
but  to  go  •'  forth  in  the  strength  of  the  Lord  God."  Despair 
of  all  sufficieHcy  of  your  own,  to  mortify  your  corruptions, 
and  quicken  your  soul  in  the  ways  of  God  and  godliness. 
Humbly  repair  to  the  Lord  Jesus  Christ,  and  cheerfully  trust 
in  him  for  grace  and  strength  to  make  a  successful  progress 
in  your  spiritual  course.  Let  not  your  imperfections  or 
corruptions  discourage  you;  nor  let  your  good  purposes  or 
performances  be  the  ground  of  your  hopes;  but,  in  a  diligent 
use  of  gospel  means,  "  commit  your  way  to  the  Lord, 
trust  also  in  him,  and  he  will  bring  it  to  pass."  I  think  you 
cannot  so  far  misunderstand  me,  as  to  suppose  I  am  exhort- 
ing you  to  depend  on  Christ  for  holiness,  in  the  careless 
neglect  of  good  works.  This  would  he  presumption  and  not 
faith.  No!  I  am  exhorting  you  to  a  realizing  impression, 
that  your  good  ivories  will  not  sanctify  your  heart,  your  af- 
fections, or  conversation;  when  you  have  done  all  you  can, 
that  you  must  rely  wholly  upon  the  Lord  Jesus  Christ,  and 
that  you  may  rely  confidently  upon  him,  to  fulfil  the  good 
pleasure  of  his  goodness  in  your  soul;  and  carry  you  on  from 
grace  to  grace,  and  from  strength  to  strength,  till  you  come 
to  the  measure  of  the  stature  of  a  perfect  man  in  Christ 
Jesus.  Thus  I  have  shown  you  negatively  in  some  instances, 
to  what  purposes  our  ^oo^Z  works  aie  not  necessary,  and  in 
what  respects  they  may  not  be  depended  upon. 

I  proceed  in  the  next  place,  to   show  you  ajirmaiively^ 


DISTINCTLY    STATED    AND    URGED »  239 

in  what  respects  they  are  of  necessity,  and  to  what  purposes 
they  must  be  done,  by  those  who  would  approve  themselves 
Christians  indeed. 

1.  Then,  good  works  are  necessary,  as  being  one  design 
of  our  election,  redemption,  and  effectual  vocation.  J-i^X 
are  one  end  of  our  election.  "  God  hath  chosen  us  in  Chrjst, 
before  the  foundation  of  the  world,  that  we  should  be  holy 
and  without  blame  before  him  in  love,"  Eph.  1:4.  And  it 
is  by  a  life  of  good  works,  and  a  progress  in  holiness,  that 
we  are  to  make  it  evident  to  ourselves,  that  we  were  "  chosen 
unto  salvation,  through  sanctification  of  the  Spirit,  and  be- 
lief of  the  truth."  And  accordingly  we  are  exhorted,  in  this 
way,  "  to  give  diligence  lo  make  our  calling  and  election 
sure,"  2  Pet.  1:  10.  Good  works  are  likewise  one  end  and 
design  of  our  redemption  in  Christ.  He  "  gave  himself  for 
us,  diat  he  might  redeem  us  from  all  iniquity,  and  ^purify 
unto  himself  a  peculiar  people,  zealous  of  good  works,"  Tit. 
2:14.  And  they  who  are  indeed  interested  in  this  redemption, 
who  indeed  have  believed  in  God  our  Saviour,  who  sincerely 
trust  in  Christ  for  needed  supplies,  will  feel  the  power  of 
his  grace,  quickening  their  souls,  and  exciting  in  them  a 
zealous  "  carefulness  to  maintain  good  works:"  and  therefore 
sucn  have  no  grounds  to  conclude  upon  their  interest  in 
Christ,  who  live  careless,  sensual  lives,  in  the  neglect  of 
duty  to  God,  of  righteousness  or  charity  to  men,  or  in  a 
willing  indulgence  of  any  way  of  sinning.  I  may  add,  good 
works  are  also  the  end  of  our  vocation.  "  God  hath  called 
us  unto  holiness,"  1  Tness.  4:7.  We  are  accordingly  in- 
structed, that  "  as  he  which  hath  called  us  is  holv,  so  we 
should  be  holy  in  all  manner  of  conversation,"  1  Pet.  1:15. 
None,  therefore,  have  any  ground  to  flatter  themselves  with 
the  dream  of  a  regenerate^  state,  while  they  indulge  them- 
selves in  any  sinful  way,  or  live  in  the  neglect  oi good  works; 
whatever  experiences  they  may  pretend  to,  or  whatever  joys 
and  comforts  they  may  entertain.  "  This  we  are  to  affirm 
constantly,  that  they  which  believe  in  God,  must  be"  and 
will  be  "careful  to  maintain  good  works,"  Tit.  3:  3.  Though 
good  works  are  not  the  fountain  and  foundation  of  a  rciiewed 
nature,  they  are  always  the  streams  that  flov/ from  thatfoun- 
tain,  and  the  superstructure  upon  that  foundation.  Though 
they  do  not  sanctify  us,  they  are  the  natural  and  necessary 
actings  and  operations  of  a  sanctified  heart.  An  unholy  life 
gives'the  lie  to  our  profession  of  a  Jioly  state:  and  infers  oa 


240  OUR   OBLIGATIONS   TO   GOOD    WORKS 

US  the  just  denomination  of  liars.  1  John  2: 4.  It  defeats 
all  pretensions  to  effectual  calling;  it  contradicts  the  very 
end  of  conversion;  and  is  contrary  to  the  unalterable  tenden- 
cy of  the  new  nature.  Grace  is  given  for  exercise;  and  is  a 
vital,  operative  principle.  We  shall  therefore  "receive  the 
^race  of  God  in  vain,"  if  the  principle  be  not  exerted  in 
agreeable  practice. 

2.  Good  works  are  necessary,  as  they  belong  to  the 
wo.y  leading  to  heaven,  and  are  preparative  for  the  pos- 
session of  it.  They  are  so  necessary  in  this  respect,  that 
it  is  certain,  that  no  man  who  has  the  opportunity  after 
his  conversion  for  a  life  of  good  works,  will  ever  get  to  hea- 
ven in  any  other  way.  "  Without  holiness  no  man  shall  see 
the  Lord,"  Heb.  12:14.  We  must  not  only  "  enter  in  at  the 
strait  gate,"  but  walk  in  "  the  narrow  way  which  leadeth 
unto  life."  Christ  is  the  supreme  and  comprehensive  way; 
but  holiness  is  a  subordinate  and  subservient  way.  Neither 
do  any  "  walk  in  Christ,"  unless  they  walk  before  him  in 
"  true  holiness."  They  who  would  hope  for  heaven  hereafter, 
must  have  it  begun  in  their  souls  here.  Their  hearts  must 
lip  in  some  measure  conformed  to  the  divine  nature  and  will, 
that  they  may  be  attempered  and  qualified  for  the  enjoyments 
and  employments  of  the  heavenly  world.  How  could  such 
men  find  comfort  and  pleasure  in  the  eternal  service  of  God, 
to  whom  his  service  here  is  ungrateful  and  burdensome? 
None,  therefore,  are  in  the  way  to  heaven,  but  they  who  by 
a  life  of  holiness  are  preparing  and  laboring  after  a  "meet- 
ness  to  be  a  partaker  of  an  inheritance  among  the  saints  in 
light."  There  is  nothing  more  certain,  than  that  a  life  of 
impiety,  sloth  and  irreligion,  leads  down  to  the  chambers  of 
death;  and  it  is  therefore  equally  certain,  that  Christ  Jesus 
leads  none  to  heaven  in  that  road.  It  is  true,  indeed,  that 
we  may  be  in  the  way  to  heaven,  while  compassed  with  ma- 
ny infirmities,  while  groaning  under  much  deadness  and 
formality  in  duty,  while  liable  to  many  involuntary  surprises 
into  sin,  while  greatly  defective  in  our  religious  attainments, 
and  in  our  conduct  both  towards  God  and  man.  But  they 
have  not  this  hope,  who  live  in  the  wilful  neglect  of  known 
duty,  who  deliberately  indulge  themselves  in  known  ways  of 
sinning  against  God,  who  roll  any  iniquity  as  a  sweet  morsel 
under  Iheir  tongue,  or  live  in  an  allowed  violation  of  the 
laws  of  righteousness,  charity,  and  peace  towards  men.  "  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his." 


DISTINCTLY    STATED    AJfD    URGfiD.  ^241 

And  if  anv  man  have  the  Spirit  of  Christ,  the  fruit  of  the 
Spirit  in  him  will  be  love,  joy,  peace,  long-suflering-,  gen- 
tleness, goodness,  faith,  meekness,  temperance;"  And  "  they 
who  live  in  the  Spirit,  will  also  walk  in  the  Spirit."  We 
must  "  by  a  patient  continuance  in  well-doing,  seek  for  glory, 
honor,  and  immortality,"  if  we  would  inhevit  eternal  life.'' 

3.  Good  ivorks  are  necessary  as  acts  of  obedience  to  (lod's 
commauds;  and  a  just  acknowledgment  of  ^z's  Jomirtion  over 
us.  By  right  of  creation,  the  blessed  God  has  an  unaliena- 
ble claim  to  homage  and  honor  from  us.  By  the  immutable 
laws  of  our  very  being  and  nature,  as  his  creatures  and  de- 
pendants, we  are  under  bonds  of  subjection  and  obedience  to 
him.  The  grace  of  the  gospel  does  not  cancel  those  natural 
obligations,  or  lessen  the  force  of  them.  Christ  ^'  came  not 
to  destroy  the  law;"  nor  do  "  we  make  void  the  law  through 
faith,"  but  rather  establish  it.  The  great  God  has  notjaid 
down  his  right  of  sovereignty  and  dominion  over  us,  by  aiiord- 
ing  us  a  medium  of  reconciliation  to  himself,  and  a  title  to 
eternal  happiness;  but  rather  has  that  way  laid  us  under  fur- 
ther and  stronger  obligations  to  obedience.  Our  freedom 
from  the  curses  and  severe  demands  ot  tiie  moral  law,  as  a  cod- 
enant  of  life,  is  so  far  from  freeing  us  of  our  duty  towards  it  as 
a  ?'ide  of  practice,  or  excusing  us  from  a  careful  observance 
of  its  precepts,  that  the  glorious  liberty  we  are  made  parta- 
kers of,  is  given  us  for  this  very  end,  "  that  we  may  serve 
God  without  fear,  in  holiness  and  righteousness  before  him, 
all  the  days  of  our  lives."  Tliough  the  moral  law  be  present- 
ed  to  us  now  under  some  different  respects  and  considera- 
tions, from  what  it  v^^as  originally,  yet  the  same  law  remains 
the  7'nle  of  obedience,  confirmed  and  enforced  (as  such)  by 
the  gospel  itself.  Whence  it  follows,  that  to  live  a  careless, 
sinful,  sensual,  worldly  life,  in  the  neglect  of  our  duly  to- 
wards God,  our  neighbor,  and  ourselves,  is  more  aggravated 
rebellion  against  God,  than  the  same  life  of  impiety  would 
have  been  under  the  covenant  of  works.  For  now  a  life  of 
impiety  is  not  only  a  violation  of  the  precepts  of  the  law,  but 
of  the  gospel  too.  And  the  greater  discoveries  God  has  been 
pleased  to  make  of  his  glorious  perfections,  the  greater  man* 
ifestations  he  has  made  of  his  goodness  and  mercy,  the  great- 
er are  our  obligations  to  obedience,  and  consequently  the 
greater  will  be  our  rebellion,  as  well  as  ingratitude,  if  we 
continue  disobedient.  We  are  therefore  to  consider,  that  in- 
stead of  God's  suspending  his  right  of  dominion,  or  abating 

21* 


242  OUR    OBLIGATION    TO    GOOD    WORKS 

our  obligations  to  obedience,  nnder  the  present  dispensation 
of  the  gospel-light  and  love,  he  requires  and  expects  of  us 
greater  watchfulness  and  care  to  please  and  honor  him,  great- 
er purity  and  holiness,  than  under  the  more  legal  and  imper- 
fect dispensation  of  Moses.  It  is  undoubtedly  true,  that 
those  sins  and  imperfections,  which  were  consistent  with  a 
state  of  grace,  under  the  Mosaic  dispensation,  are  not  so  now 
under  the  Christian  dispensation;  wherein  not  only  we  have 
more  light  and  knowledge,  but  Christians  indeed  do  obtain 
more  purifying  and  quickening  influences  of  the  Spirit,  than 
they  then  ordinarily  did.  There  is  therefore  no  room  to  ex- 
tenuate our  falls  into  sin,  by  the  examples  of  the  Jewish 
saints.  For  though  that  ministration  was  glorious,  yet  "  the 
ministration  of  the  Spirit  is  more  glorious,  has  a  glory  that 
vastly  excelleth."  2  Cor.  3:8,9,10.  By  the  "  beholding  of 
which  glory  of  the  Lord,  we  are  changed  into  the  same  im- 
age, from  glory  to  glory,"  ver.  18.  Our  enjoying  the  prom- 
ises of  the  gospel  lays  us  under  the  strongest  and  most  indis- 
pensable obligations,  to  "  cleanse  ourselves  from  all  filthiness 
of  flesh  and  Spirit,"  and  to  "  perfect  holiness  in  the  fear  of 
God."  2  Cor.  7:1.  God  forbid,  that  any  of  us  "  should  conti- 
nue in  sin,  that  grace  may  abound:"  or  turn  "  the  grace  of 
God  into  lasciviousness."  This  would  determine  us  to  be 
'«  ungodly  men,  who  deny  the  only  Lord  God,  and  our  Lord 
Jesus  Christ."  Jude  4.  Thence  it  is,  that  the  disobedience 
of  gospel-sinners  will  bring  upon  them  the  greatest  and  most 
dreadful  damnation.  See  Heb.  10:29. 

4.  Good  works  are  necessary,  as  expressions  of  our  grati- 
tude to  God  for  all  his  goodness  to  us,  more  especially  for 
gospel-grace,  and  most  especially  for  the  gracious  influences 
of  his  blessed  Spirit.  Impossible  it  is,  for  us  to  have  any 
due  conception,  how  great  our  debt  of  gratitude  is,  to  our 
iafinite  benefactor.  "  He  has  made  us,  and  not  we  ourselves, 
his  hands  have  framed  and  fashioned  us  round  about."  He 
has  preserved  us  through  innumerable  difficulties  and  dan- 
gers; and  all  our  lives  continually  followed  us  with  loving- 
kindness  and  tender  mercies.  He  has  made  this  mighty 
globe  for  our  use,  with  all  its  amazing  variety  of  furnituie, 
fitted  to  supply  us  with  whatever  is  necessary,  convenient, 
comfortable,  or  delightful.  He  has  distinguished  us  from 
very  nmch  the  greatest  part  of  our  fellow  creatures,  by  the 
abundance  of  our  enjoyments,  and  the  greatness  of  our  pri- 
vileges.     And  if  all  these,  and  the  innumerable  other  instan- 


DISTINCTLY    STATED    AI^D    TJRGEP.  243 

ces  of  the  inexpressible  kindness  and  goodness  of  God  to  us, 
be  not  sufficient  to  excite  our  gratitude,  and  to  attract  our 
affections  to  such  an  infinite  fountain  of  benevolence,  yet 
certainly  our  redemption  by  Jesus  Christ,  our  enjoyment  of 
gospel  ordinances,  our  advantages  to  live  to  God  in  this  world, 
and  to  be  eternally  happy  in  the  enjoyment  of  him  in  the  fu- 
ture state  of  everlasting  light  and  love,  are  enough  to  carry 
our  minds  beyond  admiration,  and  even  to  overwhelm  them 
with  astonishment.  And  what  returns  does  the  glorious  God 
expect  from  us,  for  all  this?  No  more,  than  the  love  and 
obedience  of  our  thankful  hearts  and  fruitful  lives;  no  more, 
than  to  live  to  him,  and  delight  in  him,  gratefully  to  receive, 
and  faithfully  to  improve  the  benefits  he  is  bestowing  upon 
us.  He  requires  nothing  of  us,  but  that  we  should  be  "  rea- 
dy to  every  good  work,"  out  of  love  and  gratitude  to  God. 
How  unworthy  shall  we  therefore  be  for  ever,  of  one  smile 
of  his  countenance,  or  the  least  favor  and  kindness,  if  the 
infinite  goodness  of  God,  his  infinite  love  and  compassion  in 
Christ,  does  not  constrain  us,  to  renounce  our  lusts  and 
idols,  and  make  it  our  delightful  endeavor  to  seek  and  serve 
him!  He  may  well  expostulate  with  such,  as  with  his  an- 
cient people,  "  Will  ye  thus  requite  the  Lord,  O  foolish 
people,  and  unwise!"  He  justly  may,  and  certainly  will  ex- 
clude from  the  glory  and  blessedness  of  his  eternal  praises, 
those  who  have  not  hearts  to  love  him,  and  serve  him,  and 
praise  him  here.  They  who  have  ever  "  tasted  that  the  Lord 
is  gracious,"  and  have  any  becoming  sense  of  their  obligations 
to  him,  will  study  what  they  "  shall  render  to  the  Lord  for 
all  his  benefits;"  they  will  delight  in  endeavors  to  glorify 
him;  they  will  be  solicitously  careful  of  a  constant  conform- 
ity to  his  will,  and  take  a  peculiar  pleasure  and  pains  in 
following  after  holiness. 

5.  As  I  have  distinctly  considered  in  my  last,  good  works 
are  necessary  evidences  of  the  truth  and  sincerity  of  our  faith 
in  Christ,  I  need  only  add  here,  "  it  is  a  faithful  say- 
ing," which  cannot  be  too  much  insisted  upon,  that  they 
who  pretend  to  *'  have  believed  in  God  must  be  careful  to 
maintain  good  works."  All  their  profession  of  religion,  all 
their  imaginary  faith  in  Christ,  all  their  peace  and  joy,  all 
their  appearance  in  the  cause  of  truth,  all  their  seeming  zeal 
for  the  glory  of  God,  the  interest  of  religion,  and  the  conver- 
sion and  salvation  of  sinners,  or  whatever  else  they  may  sup- 
pose evidences  of  their  renewed  state,  will  prove  but  as 


244  OUR    OBLIGATIONS    TO    GOOD    WORKS 

"  sounding  brass  and  a  tinkling  cymbal,"  without  a  real  life 
of  good  works.  Such  are  greatly  to  be  pitied,  who  can  have 
peace  from  any  supposed  experiences  of  grace,  while  tkey 
"  walk  in  the  imaginations  of  their  own  hearts."  The  Lord 
Jesus  Christ  will  own  none  as  belonging  to  him,  but  those 
who  are  a  "  peculiar  people,"  in  some  measure,  "  zealous  of 
good  works."  He  will  in  the  day  of  accounts  declare  to  all 
others,  that  "  he  never  knew  them;"  and  sentence  them  to 
"  depart  from  him,  as  workers  of  iniquity."  But  to  this  I 
have  spoken  particularly  already.  And  therefore  shall  only 
subjoin  here,  that  obedience  is  the  genuine  exercise,  and 
therefore  a  necessary  evidence  of  faith  unfeigned.  What 
are  good  works,  but  works  of  faith;  or  faith  in  operation, 
exciting  other  graces  to  their  proper  action  and  exercise? 
Without  we  exemplify  the  "  obedience  of  faith,  our  faith  is 
Vain." 

6.  Good  works  are  necessary  to  "  honor  our  profession,"  to 
"  adorn  the  doctrine  of  God  our  Saviour,"  and  to  bring  "  glory 
to  his  name."  There  is  nothing  infers  a  greater  scandal  upon 
our  holy  religion,  than  the  unsanctified  lives  of  its  professors. 
This  gives  occasion  to  the  enemies  of  the  cross  of  Christ,  to 
"  blaspheme  his  name,"  and  "  speak  evil  of  the  way  of  truth;" 
to  call  religion  itself  a  cheat;  and  judge  all  that  make  an  ap- 
pearance of  holiness,  to  be  hypocrites  and  false  pretenders. 
This  casts  a  stumhling-hlock  in  the  way  of  poor  souls,  that 
are  beginning  to  look  Zion-ward;  and  proves  a  sad  tempt- 
ation to  apostasy.  This  hardens  secure  sinners  in  their  sin- 
ful courses;  and  pacifies  their  consciences,  from  the  thought 
that  such  who  make  pretences  to  religion,  are  impious  and 
wicked,  as  well  as  they.  And  what  is  still  worse,  "  if  while 
we  seek  to  be  justified  by  Christ,  we  ourselves  also  are  found 
sinners,"  this  brings  great  dishonor  upon  our  blessed  Saviour, 
as  though  he  were  the  minister  of  sin;  and  has  a  dreadful 
tendency  to  render  the  means  of  grace  ineffectual,  to  "  quench 
the  Spirit,"  and  to  drive  the  very  form,  as  well  as  jt?owa*  of 
godliness  out  of  the  world.  You  therefore  see  the  necessity 
oi  good  works  and  of  a  holy  life,  if  we  have  any  value  for  the 
interest  of  Christ's  ki^ngdom  in  the  world,  any  pity  to  the 
precious  souls  of  men,  any  regard  to  the  honor  of  our  blessed 
Saviour,  and  the  holy  religion  which  we  profess;  and  any 
desire  to  escape  having  the  guilt  of  other  men's  sins,  as  well 
as  our  own,  charged  to  our  account  in  the  day  of  Christ.  If 
there  be  any  force  in  these  and  many  other  like  motives,  to 


DISTINCTLY    STATED    AND   URGED.  245 

prompt  us  to  a  life  of  holiness,  we  who  profess  ourselves 
Christians,  should  approve  ourselves  "  a  chosen  generation, 
a  royal  priesthood,  an  holy  nation,  a  peculiar  people,  to  show 
forth  the  praises  of  him,  who  has  called  us  out  of  darkness 
into  his  marvellous  light,"  1  Pet.  2:9.  Indeed  the  chief  end 
of  man  is  to  glorify  God!  It  is  the  design  of  our  creation,  and 
it  is  the  design  of  our  redemption.  "  For  ye  are  bought  with 
a  price;  therefore  glorifv  God,  in  your  body,  and  in  your  spirit^ 
which  are  God's,"  1  Cor.  6:20.  It  is  the  design  of  our  baptism 
and  profession,  and  of  all  our  experience  of  the  operations  of 
the  Spirit  of  grace;  and  should  be  the  scope  of  all  our  conversa- 
tion and  piactice.  But,  how  shall  we  act  in  correspondence  to 
this  design,  unless  "  we  care  for  the  things  of  the  Lord,  that 
we  may  be  holy,  both  in  body  and  spirit;  diligently  follow- 
ing every  good  work?"  We  should  study  "  whatever  we 
do,  to  do  all  to  the  glory  of  God,"  1  Cor.  10:31.  And  to 
this  purpose  it  is  necessary,  that  we  "  follow  not  that  which 
is  evil,  but  that  which  is  good."  For  "  by  breaking  the  law, 
we  dishonor  God:"  but  "  herein  is  he  glorified,  that  we  bear 
much  fruit,"  in  an  exemplary  and  useful  life. 

7.  Good  works  are  likewise  necessary  to  our  inward 
peace  and  comfort.  We  often  see  that  observation  verified, 
that  the  "  wicked  are  like  a  troubled  sea  when  it  cannot 
rest,  whose  waters  cast  up  mire  and  dirt;"  and  that  "  there 
is  no  peace  to  the  wicked."  They  must  have  seared  con- 
sciences indeed,  who  can  have  peaceable  minds  in  a  progress 
of  sin,  and  in  the  neglect  of  practical  godliness.  A  tru- 
ly  tender  conscience  will  always  remonstrate  against  the  in- 
dulgence of  any  sin,  either  of  omission  or  commission.  And 
how  unhappy  and  uncomfortable  a  life  is  it,  to  have  our  own 
hearts  condemning  us;  to  have  a  worm  gnawing  in  our 
breasts,  to  have  conscience  applying  the  terrors  of  the  law, 
and  representing  to  us  our  guilt  and  danger?  And  yet  this  can- 
not be  avoided  without  a  life  of  good  works.  We  cannot 
have  grounds  of  rejoicing,  but  from  "  the  testimony  of  our 
consciences,  that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God  we  have  had  our 
conversation  in  the  world,"  2  Cor.  1:12.  As  they  who  live 
careless  and  sensual  lives,  cannot  have  good  evidences  of  a 
renewed  nature  and  a  safe  state,  they  must  necessarily  be 
strangers  to  that  joy  and  comfort,  which  flow  from  the  re- 
freshing views  of  an  interest  in  the  "  covenant  of  grace,*' 
and  from  the  sense  of  our  having  the  eternal  God  for  oui 


246  OUR    OBLIGATIONS    TO    GOOD    WORKS 

father  and  friend,  compassionately  to  provide  for  us  here,  and 
to  make  us  eternally  happy  in  the  enjoyment  of  himself. 
They  must  likewise  be  altogether  strangers  to  the  unspeak- 
able consolation,  which  flows  from  a  life  of  communioyi  with 
God.  For  this  is  never  obtained  without  a  progress  of  holi- 
ness and  good  works.  If  therefore  we  would  have  the  con- 
tinual feast  of  a  peaceful  conscience;  if  we  would  enjoy  a 
comfortable  view  of  the  divine  favor,  and  "  rejoice  in  hope 
of  the  glory  of  God;"  if  we  would  find  by  blessed  experi- 
ence, that  the  "  ways  of  wisdom  are  ways  of  pleasantness 
and  all  her  paths  peace;"  if  we  would  obtain  the  sealings 
of  the  blessed  Spirit,  the  earnest  of  our  eternal  inheritance, 
and  the  foretaste  of  heavenly  happiness,  which  are  enjoy- 
ments vastly  preferable  to  all  the  pleasures  of  sense,  we 
must  "  add  to  our  faith  virtue,"  and  maintain  a  life  of  holi- 
ness and  good  works.  For  "  if  we  say,  that  we  have  fel- 
lowship with  him,  and  walk  in  darkness,  we  lie,  and  do  not 
the  truth,"  1  John  1:6.  But  "  then  shall  1  not  be  ashamed, 
when  I  have  respect  to  all  God's  commandments.  Great 
peace  have  they  which  love  his  law;  and  nothing  shall  oii'end 
them,"  Psal.  119:6.165. 

I  might  in  several  other  patriculars  exempHfy  to  you  the 
necessity  of  good  works:  but  you  will  probably  ackiiowledge, 
that  i  have  said  enough  already  to  take  ofi'  the  odium  cast 
upon  us,  as  if  v/e  denied  the  necessity  of  good  works  in  ref- 
erence to  salvation.     I  shall  therefore  only  add, 

8.  Good  works  are  necessary  in  order  to  our  "  escaping 
eternal  ruin  and  misery."  I  have  shown  you  indeed,  and 
I  think  it  suthciently  proved,  that  they  aie  not  necessary  as  an 
atonement  for  our  sins,  or  as  what  will  appease  the  wrath  of 
God,  and  procure  us  an  acquittance  from  guilt,  and  a  right  to 
.be  freed  from  condemnation.  But  still  it  is  nevertheless  cer- 
tain, that  in  Tact  no  man  will  escape  the  amazing  horrors  of 
eternal  perdition,  who  has  had  opportunity  for  a  religious  life, 
and  yet  has  not  been  fruitful  in  good  works.  This  will  be 
the  final  test,  to  prove  our  sincerity  towards  God:  and  the  etcr- 
nal  judgment  will  turn  upon  this  evidence.  The  great  Judge 
of  the  world  will  quickly  appear,  and  "his  reward  will  be  with 
him,  to  render  unto  every  man  according  as  his  works  have 
been;"  and  then  he  will  inflict  on  those  "  who  are  conten- 
tious and  do  not  obey  the  truth,  but  obey  unrighteousness, 
indignation  and  wrath,  tribulation  and  anguish,"  Rom.  2:8,9. 

As  theiefore  it  is  not  a  small  matter  to  inhabit  the  dread* 


DISTINCTLY    STATED    AND    URGED.  247 

ful  flames  of  hell,  the  seat  of  enraged  justice  and  burning 
vengeance,  through  eternal  ages,  it  cannot  but  be  of  the 
greatest  importance  to  take  pains  to  escape  it;  to  "  repent 
and  obey  the  gospel,  to  watch  and  pray,  to  be  active  and  dil- 
igent in  all  the  ways  of  religion,  if  so  be  we  may  be  account- 
ed worthy  to  escape"  that  tremendous  misery,  and  made 
meet  to  "  stand  before  the  Son  of  man."  We  have  no  other 
choice  before  us,  but  to  be  holy  here,  or  unhappy  for  ever. 
We  must  obtain  grace  from  God,  and  live  to  him  in  the  ex- 
ercise of  grace,  or  be  separated  from  his  presence  for  ever, 
as  unmeet  objects  of  his  favor.  And  will  not  all  readily  ac- 
knowledge, that  the  former  is  infinitely  to  be  preferred  by 
every  one,  who  has  any  just  value  for  his  present  interest,  or 
for  his  eternal  happiness!  How  absurd  is  it  in  tjie  view  of 
common  reason,  to  "  love  death,"  or  choose  an  "  evident  to- 
ken of  perdition,"  by  being  the  "  servants  of  sin,"  and 
"  obeying  it  in  the  lusts  thereof!" 

I  trust,  sir,  I  have  now  answered  not  only  your  question, 
but  your  expectation.  And  yet,  that  I  may  obviate  all  mis- 
takes, I  will  endeavor  to  give  you  a  review  of  the  whole,  in 
sc)me  plain,  familiar,  and  practical  directions. 

If  you  suppose  yourself  in  an  unregenerate  state,  be  found 
most  earnestly  diligent  in  the  duties  of  religion^  in  the  use 
of  the  means  of  grace ^  and  in  endeavors  after  a  conformity 
of  life  to  the  will  of  God,  as  the  luay  in  which  God  "  will 
be  inquired  of  by  you,"  that  he  may  bestow  his  converting 
and  sanctifying  grace  upon  you.  It  is  true  that  God  is  the 
sovereign  Author  and  Donor  of  his  own  special  favors;  but  it 
is  also  true,  that  he  has  given  you  no  encouragement  to  hope 
for  them  in  any  other  way  than  that  of  dvty.  In  this  way, 
therefoie  do  you  be  found;  pleading  with  him  for  the  influ- 
ence of  his  Holy  Spirit,  to  d,raw  you  to  Christ,  and  to  work 
the  work  o^ faith  with  power  in  your  soul.  In  this  way  you 
may  hope  in  his  mercy,  not  indeed  for  the  sake  of  your 
duties,  l3ut  for  the  sake  of  Christ's  infinite  merits,  and  the 
boundless  grace  and  goodness  of  the  divine  nature.  But  in 
the  neglect  of  this  way  of  duty,  you  have  not  the  least  en- 
couragement from  the  word  of  God,  to  hope  for  the  renew- 
ing influences  of  the  blessed  Spirit,  without  which  you  are 
undone  eternally. 

However,  though  even  an  unregenerate  man  must  thus 
*^  strive  to  enter  in  at  the  strait  gate,"  you  must  yet  consider 
and  realize  to  yourself,  that  you  are  utterly  incapable  of  that 


^48  OUR    OBLIGATIONS   TO   OOOD   WORKS 

obedience  which  the  gospel  requires,  without  faith  in  Christ. 
Faith  ia  the  first  act  of  evangelical  obedience,  the  root  of 
all  other  graces,  and  the  principle  of  all  such  religious  du- 
ties as  God  will  own  and  accept.  For  "  without  faith  it  is 
impossible  to  please  God,"  Heb.  11:6.  You  must  "  live  in 
the  Spirit,"  before  you  can  "  walk  in  the  Spirit."  Your  first 
business,  therefore,  is,  not  only  earnestly  to  pray  to  God, 
that  he  would  draw  you  to  Christ,  but  you  must  endeavor  to 
iook  to  this  precious  Saviour,  as  to  a  sufficient  fountain  of 
all  grace,  trusting  your  soul  in  his  hands,  with  encouraging 
hope  of  justification  by  his  righteousness,  and  sanctification 
by  his  Spirit.  If  your  faith  be  sincere,  you  thereby  lay  a 
foundation  of  spiritual  and  acceptable  obedience;  but  if  not, 
the  best  works  that  you  can  perform,  will  be  only  external, 
hypocritical,  legal,  and  slavish  performances.  You  must 
therefore  be  brought  to  act  faith  in  Christ  for  holiness,  aa 
the  beginning  of  that  salvation  which  you  hope  to  obtain 
from  him.  You  are  not  to  look  upon  a  life  of  holiness  and 
spiritual  obedience,  as  the  condition  of  your  salvation,  but 
as  the  salvation  itself,  which  you  hope  for,  actually  begun 
in  your  soul;  and  you  have  as  much  warrant,  from  the  invi- 
tations and  promises  of  the  gospel,  to  trust  in  the  Lord  Jesu3 
Christ  for  this  renovation  of  your  nature  by  his  Spirit,  as  for 
the  justification  of  your  person  by  his  blood,  or  for  an  eternal 
inheritance  with  the  saints  in  light:  and  you  must  according- 
ly depend  upon  him  for  it,  and  ask  it  of  him  in  faith,  or 
never  obtain  it. 

I  have  proposed  these  things  to  you  upon  the  supposition 
that  you  have  not  satisfying  evidences  of  a  converted  state. 
Let  us  now  then  suppose  the  case  to  be  otherwise,  and  you 
comfortably  persuaded  that  you  have  experienced  the  happy 
change.  An  humble  and  cheerful  dependance  upon  Christ 
for  new  supplies  of  grace,  must  still  be  the  source  of  your 
persevering  obedience.  Go  on,  then,  to  trust  in  him.,  and 
you  will  find  that  he  will  not  fail  your  expectations.  You 
will  find  that  his  "  grace  is  sufficient  for  you." 

But  do  not  deceive  yourself  with  an  imagination  of  your 
trusting  in  Christ,  amidst  a  course  of  sinful  negligence  and 
inactivity.  Remember,  that  good  works  are  of  indispensable 
obligation,  and  of  absolute  necessity  in  the  respects  be- 
fore mentioned.  You  must  not  only  trust  in  Christ  to  fulfil 
his  good  pleasure  in  you;  but  you  must  live  to  him,  in  the 
exercise  of  that  grace  and  strength  which  you  derive  from 


DISTINCTLY    STATED    AND    URGED.  249 

him.  In  an  humble  confidence  in  his  sanctifying-  and  quick- 
ening influences,  you  must  "  take  heed  to  yourself,  and 
keep  your  soul  with  all  diligence;"  you  must  see  to  it,  that 
*'  your  heart  be  right  with  God;"  that  you  "  delight  in  the 
law  of  the  Lord  after  the  inward  man;"  that  you  maintain  a 
strict  watch  over  your  affections,  as  well  as  conversation; 
that  you  neglect  no  known  duty,  towards  God  or  man;  that 
you  carefully  improve  your  time,  and  otiier  talents  committed 
to  your  trust;  and  endeavor,  in  a  constant  course,  to  main- 
tain a  holy,  humble,  fruitful,  thankful  life.  And  remember, 
that  one  instance  oi good  works^  which  God  requires  of  you, 
is  a  daily  repentance  of  your  sinful  defects,  and  a  daily  mourn- 
ing after  a  further  progress  in  holiness.  After  an  espousal 
to  Chiist  by  faith,  this  is  the  way,  and  the  only  way  of  com- 
fort here  and  happiness  hereafter. 

That  I  might  set  this  important  point  in  as  clear  a  light  as 
possible,  I  have  endeavored  to  present  it  in  different  views; 
and  thereby  have  necessarily  run  into  some  repetitions,  for 
which  I  depend  upon  your  candor.  Now,  that  the  Lord 
would  bless  my  endeavors  for  your  best  good,  is  the  prayer 
of,  Your,  &c. 


LETTER  XVIL 

THE  NATURE  OF  THE  BELIEVER'S  UNION  TO  CHRIST 
BRIEFLY  EXPLAINED,  AND  THE  NECESSITY  OF  IT 
ASSERTED    AND    DEFENDED. 

SIR, 

If  you  mean  no  more  "by  your  "  ignorance  of  the  nature  of 
that  union  to  Christ,  which  I  so  often  mentioned,"  but  that 
you  cannot  form  any  adequate  idea  of  this  incomprehensible 
mystery,  it  is  nothing  wonderful.  There  are  multitudes  of 
things,  whose  existence  you  are  most  intimately  acquaii)ted 
with,  yet  of  whose  special  manner  of  cxistoijce  you  ca:j 
have  no  idea.  You  have  no  reason,  thou fcie,  to  doubt  c^' 
the  believer's  union  to  Christ,  because  you  do  not  under- 
stand the  mode  of  it,  any  more  than  you  have  to  doubt  the 
union  of  your  own  soui  and  body,  because  you  do  not  under- 
stand the  mode  of  it.  It  is  a  sufficient  confirmation  of  the 
truth  of  this  doctrine,  thi>t  it  is  revealed  ij  the  word  of  Goil. 
22 


250  THE    NATURE    AND    NECESSITY 

It  is  sufficient  for  our  present  imperfect  state,  to  know  so 
much  of  the  nature  of  this  union  as  God  has  been  pleased  to 
reveal  in  the  blessed  Oracles  of  truth.  It  is  your  mistake, 
to  suppose,  that  "  our  divines  do  but  occasionally  mention 
this  doctrine,  but  do  not  pretend  to  explain  it."  Numbers 
of  divines  have  vi^ritten  well  upon  the  delightful  subject; 
though,  I  confess,  it  is  too  little  considered  by  many  of  our 
practical  writers  (as  it  ought  to  be  considered)  as  being  the 
foundation  of  both  our  'practice  and  hope.  Were  it  more 
distinctly  considered,  more  particularly  explained,  and  more 
frequently  insisted  upon,  improved,  and  applied,  both  from 
the  pulpit  and  the  press,  than  it  is,  it  would  be  a  probable 
means  to  check  the  growth  of  those  dangerous  errors,  which 
prevail  ainong  us;  and  to  give  men  a  deeper  sense  of  the 
necessity  of  experimental  vital  piety,  in  order  to  a  well 
grounded  hope  of  the  favor  of  God.  You  have  therefore 
reason  to  desire  "  a  just,  plain,  and  familiar  view  of  this 
doctrine.''  And  I  shall  endeavor,  according  to  your  desire, 
in  as  plain  and  easy  a  manner  as  I  can,  to  give  a  brief  and 
distinct  answer  to  your  several  questions. 

Your  first  question  is,  "  What  is  the  nature  of  that  union 
to  Christ,  which  the  Scriptures  speak  of;  and  what  are  we 
to  understand  by  if?" 

In  answer  to  this  question,  it  may  be  proper,  in  the  first 
place,  to  give  you  a  brief  view  of  the  various  representations 
of  this  «/iio/i,  in  the  word  of  God;  and  from  thence  proceed 
to  take  some  notice  of  the  special  nature  of  it,  as  it  is  re- 
presented in  the  Scriptures. 

It  is  sometimes  represented  by  the  strongest  expressions 
that  human  language  can  admit,  and  even  compared  to  the 
union  between  God  the  Father  and  God  the  Son.  Thus  John 
18:11,21,22,23.  "Holy  Father,  keep  through  thine  own 
name  those  whom  thou  hast  given  me,  that  they  may  beonOy 
as  we  are.  That  they  may  all  be  one,  as  thou  Father  art  in 
me,  and  I  in  thee,  that  they  also  may  be  one  in  us.  That 
they  may  be  one,  even  as  we  are  one.  I  in  them,  and  thou 
in  me,  that  they  may  be  made  perfect  in  one." 

This  union  is  sometimes  represented  in  Scripture  by  lively 
metaphors  and  resemblances. 

It  is  compared  to  the  union  of  a  vine  and  its  branches.  Thus 
John  15:4,5.  "  Abide  in  m.e,  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine,  no 
more  can  ve,  except  ve  abide  in  me.     I  am.  the  vine,  and  ye 


OF    OUR    UNION    TO    CHRIST.  251 

are  the  branches.  He  that  abideth  in  me,  and  I  in  him,  the 
same  bringeth  forth  much  fruit:  for  without  me  ye  can  do 
nothing." 

It  is  compared  to  the  union  o(  our  meat  and  drink  with  our 
bodies.  Thus,  John  6:56,57.  "  He  that  eateth  my  flesh,  an-d 
drinketh  my  blood,  dwelleth  in  me,  and  1  in  him.  As  the 
living  Father  hath  sent  me,  and  I  live  by  the  Father,  so  he 
that  eateth  me,  even  he  shall  live  by  me." 

Tt  is  frequently  compared  to  the  union  of  the  body  to  the 
head.  Thus,  Eph.  4:15,16.  "  But  speaking  the  truth  in  love, 
may  grow  up  into  him  in  all  things,  which  is  the  head,  even 
Christ:  From  whom  the  whole  body  fitly  joined  together,  and 
compacted  by  that  which  every  joint  supplieth,  according  to 
the  eiTectuai 'working  in  the  measure  of  every  part,  maketh 
increase  of  the  body,  unto  the  edifying  of  itself  in  love." 

It  is  sometimes  compared  to  the  conjugal  tmion.  Thus, 
Eph.  5:23.30.  "  For  the  husband  is  the  head  of  the  wjfe, 
even  as  Christ  is  the  head  of  the  church:  and  he  is  the  Savi- 
our of  the  body.  For  we  are  members  of  his  body,  of  ins 
flesh,  and  of  his  bones."  Rom.  7:4.  "  Wherefore,  my  bre- 
thren, ye  also  are  become  dead  to  the  law^  by  the  body  of 
Christ,  that  ye  should  be  married  to  another,  even  to  hira 
who  is  raised  from  the  dead,  that  we  should  bring  forth  fruit 
unto  God." 

It  is  likewise  compared  to  the  union  o{  a  building,  whereof 
Christ  is  considered  as  the  foundation,  or  chief  corner-stone. 
Thus,  I  Pet.  2:4,5,6.  "  To  whom  coming  as  unto  a  living 
stone,  disallowed  indeed  of  men,  but  chosen  of  God,  and 
precious;  ye  also  are  built  up  a  spiritual  house,  a  holy  priest- 
hood, to  ofler  up  spiritual  sacrifices,  acceptable  to  God  by 
Jesus  Christ.  Wherefore  also  it  is  contained  in  the  Scrip- 
ture, Behold,  I  lay  in  Zion  a  chief  corner-stone,  elect,  pre- 
cious." 

I  might  add,  that  this  union  is  sometimes  represented  in 
Scripture  by  an  identity  or  sameness  of  spirit.  Thus,  1  Cor. 
6:17.  "  He  that  is  joined  unto  the  Lord  is  one  spirit." 

It  is  sometimes  represented  by  an  identity  of  body.  Thus, 
1  Cor.  12:12.27.  '^'  For  as  the  body  is  one,  and  hath  many 
members;  and  all  the  members  of  that  body  being  many,  are 
one  body;  so  also  is  Christ.  Now  ye  are  the  body  of  Christ, 
and  members  in  particular." 

It  is  also  represented  by  an  identity  of  interest.  Matt.  25i 
-IQ.  ■'  Veiily  I  say  unto  yoUj  inasmuch  as  ye  have  done  it 


252  THE    NATURE    AND    NECESSITY 

unto  one  of  the  least  of  these  my  brethren,  ye  have  done  it 
unto  me."  Christ  and  believers  have  one  common  Father. 
John  20:  17.  "  1  ascend  unto  my  Father,  and  your  Father; 
and  to  my  God,  and  yt)ur  God."  They  have  one  common 
inheritance.  Rom.  8;  17.  "  Heirs  of  God,  and  joint-heirs 
with  Christ."  And  they  have  one  common  place  of  eternal 
residence.  John  14:  3.  "  And  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again,  and  receive  you  unto  myself,  that 
where  I  am  there  ye  may  be  also." 

From  this  brief  and  general  view  of  the  scriptural  repre- 
sentations of  our  union  with  Christ,  I  now  proceed  to  consider, 
something  distinctly,  what  is  the  special  natvre  of  this  union, 
pnd  what  we  are  to  understand  by  it.  Now  it  may  not  be 
lEnproper,  in  the  first  place,  to  consider  it  negafively,  and  say 
what  it  is  not,  before  1  enter  upon  an  affirmative  explication 
ivixd  illustration  of  it. 

1  need  not  take  any  pains  to  convince  you,  that  this  union 
is  not  an  essential  or  personal  union.  The  union  of  the 
'i  ri.iity  in  the  Godhead,  is  essential:  The  ?m7'o7i  of  the  divine 
mn\  human  nature  in  Christ,  is  personal.  But  it  were  blas- 
phemy, to  suppose  either  of  these  kinds  of  union,  in  the  case 
before  us.  Should  wo  suppose  the  former,  we  should  attri- 
bute divine  perfection  to  ourselves.  Should  we  suppose  the 
latter,  we  should  make  ourselves  joint-mediators  of  the  cove- 
nant, with  the  glorious  Redeemer.  Either  of  which  are  too 
horribly  profane,  to  find  any  admission  into  our  minds. 
Though  Christ  and  believers  are  one,  as  he  and  the  Father 
are  one,  this  is  to  be  understood  with  respect  to  the  resem- 
blance there  is,  in  point  of  reality  and  nearness  of  union; 
and  not  with  respect  to  the  nature  and  kind  of  it. 

It  is  likewise  unnecessary  to  endeavor  to  prove  to  you, 
that  this  union  is  not  of  the  same  kind  with  those  natural 
and  local  unions,  with  which  we  are  acquainted.  Though 
the  word  union  is  apt  to  carry  away  our  minds  into  an  ima- 
gination of  a  contact,  mixture,  inhesion,  or  the  like,  we  are 
to  remember,  that  these  are  too  gross  and  low  conceptions  of 
this  astonishing  mystery,  to  be  entertained  by  us.  We  are 
to  remember,  that  our  union  is  to  him,  who  "  is  by  the  right 
hand  of  God  exalted,"  and  who  is  "  set  down  on  the  right 
hand  of  the  Majesty  on  high." 

Tiiese  things  need  not  be  insisted  upon;  the  mere  propo- 
sing of  them  compels  your  assent.  But  it  seems  there  is 
another  thing  requires  more  particulaf  consideration,  which 


OF   01; R   UNION   TO   CHKIST.  223 

is,  that  the  vnion  I  am  treating-  of,  is  not  to  be  considered  as 
a  mere  ciml  or  'political  union.  It  is  through  want  of  a 
right  view  of  this  gospel-mystery,  that  you  tell  me,  "  You 
C3.n  understand  no  more  by  our  being  united  to  Christ,  than 
a  near  relation  to  him  as  our  Lord  and  Saviour;"  and  "  if 
there  be  any  more  implied  in  it  than  a  relative  and  political 
union  (you  confess)  you  have  no  idea  of  it."  I  hope  sir, 
your  internal  experience  has  in  this  case  gone  *'  beyond  your 
speculation."  Youi  state,  I  think,  must  otherwise  be  mogt 
dangerous  and  miserable.  If  you  will  view  the  scriptural 
representations,  which  I  have  already  given  of  this  matter, 
you  must  see.  that  there  is  much  more  than  a  mere  relative, 
civil,  or  political  union,  implied  in  these  emphatical  expres- 
sions, of  being  "  one  with  Christ  as  he  is  one  with  the  Father;" 
of  "  abiding  in  him  and  he  in  us;"  of  being  united  "  as  the 
vine  and  the  branches;"  of  being  so  joined  to  the  Lord,  as 
to  be  one  Spirit  with  him;  of  being  the  body  of  Christ, 
and  members  in  particular;  with  others  of  the  like  nature. 
It  is  impossible  to  give  any  rational  construction  of  these 
and  the  like  passages  of  Scripture,  upon  the  supposition  of  a 
mere  political  union.  And  you  must  acknowledge,  that  a 
political  or  relative  union  is  not  peculiar  to  believers.  "  All 
power  is  given  to  Christ  both  in  heaven  and  earth."  Angels, 
men,  and  devils,  are  in  this  sense  iinited  under  the  kingdom 
and  government  of  the  Lord  Jesus  Christ;  and  shall  accord- 
ingly be  all  accountable  to  him  in  the  day  of  retribution.  This 
therefore  cannot  be  the  meaning  of  the  f^'oTi  in  question. 

I  shall  proceed  now  to  consider  affirmatively  (according  to 
the  light  given  us  in  Scripture)  what  the  nature  of  the  union 
is.     And  here, 

1.  It  must  be  considered  as  a  mystical  union:  "This 
(says  the  apostle)  is  a  great  mystery,"  Eph.  5:32.  So  great, 
as  to  admit  of  no  clear  and  full  illustration,  at  least  in  this 
imperfect  state.  From  whence  we  have  a  further  evidence, 
that  it  is  not  a  mere  relative  and  political  union,  in  which 
there  is  nothing  mysterious,  nothing  but  what  is  familiar  and 
easy  enough  to  be  understood;  while  the  union  under  con- 
sideration, is  altogether  incomprehensible.  The  reality  and 
certainty  of  this  unio7i  is  clearly  revealed,  and  the  blessed 
effects  of  it  are  experienced  by  all  the  children  of  God;  but 
the  manner  of  it  (like  the  divine  person,  God  incarnate,  to 
whom  we  are  all  united)  is  not  only  above  our  knowledge, 
but  above  our  search  and  inquiry.  This  may  perhaps  be 
22* 


254  TH13    NATURE    AND    NECESSITY 

matter  of  prejudice  in  the  minds  of  some,  against  the  doc- 
trine  before  us,  tiiat  it  is  inscrutable  and  unintelligible:  but 
the  same  obj^jction  lies  against  the  most  important  articles  of 
our  faith  and  hope;  and  even  against  many  undoubted  cer- 
taiiities  in  the  kingdom  of  nature  as  well  as  of  grace.  There 
is  the  same  reason  to  doubt  of  the  union  of  the  three  Persons 
in  the  Godhead,  of  the  union  of  the  divine  and  human  na- 
tures in  the  person  of  the  Son  of  God,  and  even  the  union  of 
our  own  souls  and  bodies.  We  may  have  reason  to  believe, 
v/hat  our  reason  cannot  search  out,  nor  inquire  into:  and 
when  that  is  the  case,  the  more  mysterious  and  unsearchable 
id  the  modus  of  any  tiling,  which  God  hath  revealed,  the  more 
it  should  be  the  subject  of  our  acknowledgment  and  admira- 
tion. Thus  in  the  present  case,  because  "  this  is  the  Lord's 
doing,  and  marvellous  in  our  eyes;"  therefore  should  we 
adore  the  wonderful  dispensation  of  grace,  and  "rejoice  and 
be  glad  in  it." 

2.  I  must  also  observe  to  you,  that  this  is  a  spiritual  union. 
Such  a  union  whereby  being  joined  "  lo  the  Lord  we  are 
one  spirit  with  him,"  I  Cor.  6:17.  By  which  we  may  under- 
stand, that  believeis  partake  of  the  same  divine  Spirit,  and 
the  same  divine  influences  and  operations,  with  our  blessed 
Mediator  and  Master:  this  difference  being  excepted,  that 
we  have  only  lower  degrees  of  the  divine  communications; 
but  "  to  him  God  giveth  not  the  Spirit  by  measure."  We 
partake  of  the  rays;  he  of  the  full  sun  of  divine  light  and 
grace;  and  in  him  are  "  all  the  treasures  of  grace,"  as  in  the 
repository  or  fountain  from  whence  we  derive  those  supplies 
which  we  are  partakers  of.  The  blessed  Spirit,  who  is  in 
Christ  an  infinite  fountain  of  all  grace,  communicates  some 
emanations  of  the  same  grace  to  us,  whereby  we  are  (though 
in  a  low  and  imperfect  degree)  conformed  to  the  divine  will, 
made  "partakers  of  the  divine  nature,"  have  "  Christ  dwel- 
ling in  us,  and  we  in  him."  I  confess,  I  am  afraid,  in  this 
mysterious  depth  of  divine  wisdom  and  grace,  of  "darken- 
ing counsel  by  words  without  knowledge."  I  shall  therefore 
not  adventure  to  inquire  into  the  mode  of  this  "  unity  of 
spirit"  in  Christ  and  believers;  but  only  endeavor  to  consid- 
er it  in  a  scriptural  and  pra(;tical  light:  in  such  a  light,  as  it  is 
necessary  it  should  be  considered  and  understood,  by  all  that 
would  obtain  a  sure  foundation  of  hope,  and  needed  supplies 
of  grace  and  strength,  for  a  holy  and  spiritual  walk  with  God. 

Let  it  then  be  first  observed,  that  by  this  union  believers 


OF    OUR    UNION    TO    CHRIST.  255 

have  all  needful  supplies  of  grace  treasured  up  for  them  in 
Christ.  In  which  respect,  it  is  said,  "  All  things  are  theirs: 
for  they  are  Christ's;  and  Christ  is  God's,"  1  Cor.  3:21.23. 
'♦  In  Christ  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge: and  we  are  complete  in  him,  who  is  the  head  of  all 
principality  and  power,"  Col.  2:3.10.  By  which  means  belie- 
vers are  "  blessed  with  all  spiritual  blessings  in  heavenly 
places  IN  Christ,"  Eph.  1:3.  And  "  Christ  is  made  of  God 
unto  them  wisdom,  and  righteousness,  and  sajictification, 
and  redemption,"  1  Cor.  1:30.  By  these  and  other  like  texts 
of  Scripture,  believers  have  matter  of  great  consolation, 
even  in  their  sharpest  temptations  and  lowest  frames;  in  that 
how  dead  soever  their  actions  may  be,  and  how  dark  soever 
their  circumstances  may  appear,  they  have  an  inexhaustible 
fountain  of  grace  treasured  up  for  them  in  Christ;  and  by 
virtue  of  their  uniofi  to  him,  they  have  an  interest  in  his  per- 
son, they  have  an  interest  in  his  graces,  and  are  secure  of 
all  necessary  communications  of  grace  as  he  shall  see  their 
case  require.  The  believer's  refuge  therefore,  in  all  his  tri- 
als, in  all  his  prevailing  darkness,  deadness,  temptatiouj 
and  imperfection,  is  to  act  faith  in  Christ,  for  grace  to  help 
in  time  of  need.  There  is  a  sufficient  stock  laid  up  for  him 
in  the  hands  of  Christ;  and  if  he  will  reach  forth  the  hand  of 
the  soul,  and  by  a  believing  view  of  the  fulness  of  Christ  be 
ready  to  receive,  he  shall  surely  find  the  "  grace  of  Christ 
sufficient  for  him;"  and  "  the  strength  of  Christ  made  per- 
fect in  his  weakness."  If  he  will  "  eat  Christ's  flesh  and 
drink  his  blood,"  that  is,  if  he  will  exercise  a  lively  faith  in 
him,  he  shall  by  virtue  of  this  communication  of  the  Spirit  of 
grace,  "  dwell  in  Christ  and  Christ  in  him,"  John  6:56. 

Hence  also  believers  by  being  "joined  to  the  Lord,  are 
one  Spirit"  with  him  in  another  respect.  They  "  have  the 
same  mind  in  them,  that  is  in  Christ  Jesus."  They  have  the 
interest  of  the  Redeemer's  kingdom  at  heart,  as  their  own 
interest.  They  have  their  wills  in  some  measure  subjected 
to  the  will  of  Christ.  They  "  who  abide  in  him,"  do  care- 
fully endeavor  "  to  walk  even  as  he  walked,"  to  make  him 
their  exemplar,  in  the  regulation  of  their  affi3ctions,  appetites, 
passions,  and  of  their  whole  conduct  and  conversation;  in 
their  aims,  desires,  delights,  love  to,  and  zeal  for  the  ser- 
vice  of  God;  in  love  to  the  brethren,  and  in  their  diligence 
and  activity  in  doing  the  work  he  has  appointed  them,  while 
it  is  day.    "  He  that  thus  keepeth  his  commandments,  dwell- 


256  THE    NATURE    AND    NECESSITY. 

eth  in  Christ  and  Christ  in  him:  and  hereby  we  know  that 
he  abideth  in  us,  by  the  Spirit  which  he  hath  given  us,"  1 
John  3:  24.  But  "  he  that  hath  not  thus  the  Spirit  of  Christ, 
is  none  of  his,"  Rom.  8:9. 

And  hence  believers  shall  finally  be  perfected^  when  they 
come  to  receive  the  full  communications  of  his  grace,  in  the 
future  world.  It  is  by  their  union  to  Christ,  and  supplies 
derived  from  the  fulness  which  is  in  him,  that  glorified 
saints  attain  to  the  perfection  of  knowledge  and  grace.  By 
this  are  they  perfectly  delivered  from  all  remainders  of  sin 
and  corruption:  by  this  are  all  the  powers  and  faculties  of 
their  souls  brought  into  a  glorious  conformity  unto  Christ 
himself,  that  "  they  shall  be  like  him,  when  they  see  him  as 
he  is:"  and  by  this  they  are  completely  qualified  for  the 
ravishing  joys  of  the  heavenly  state;  and  the  eternal  praises 
of  redeeming  love.  "  In  the  dispensation  of  the  fulness  of 
times,  God  will  gather  together  in  one,  all  things  in  Christ, 
both  which  are  in  heaven,  and  which  are  in  earth,  even  in 
him.  That  we  should  be  the  praise  of  his  glory,  who  first 
trusted  in  Christ,"  Eph.  1:10.12.  "  I  in  them,  and  thou  in 
me,  that  they  may  be  made  perfect  in  one.  Father,  I  will, 
that  they  also  whom  thou  hast  given  me,  be  with  me  where 
I  am,  that  they  may  behold  my  glory,  which  thou  hast  given 
me,"  John  17:23,24. 

Here,  sir,  it  will  be  proper  to  make  a  pause,  and  to  con- 
sider this  with  a  special  application  to  your  own  state.  It 
is  proper  to  consider  where  it  is  that  you  are  looking  for 
supplies  of  grace;  to  your  own  good  purposes  and  endeavors; 
to  your  prayers,  meditations,  good  affections,  and  resolutions, 
or  to  this  inexhaustible  treasury  of  grace,  that  there  is  in 
Christ,  to  be  obtained  by  the  renewed  exercise  oi  faith  in 
him.  It  is  proper  to  consider,  whether  you  are  indeed 
"joined  to  the  Loid;"  and  have  "one  Spirit  with  him." 
Whether  you  have  a  sensible  experience  of  the  blessed  ope- 
rations of  the  Holy  Spirit,  divorcing  you  from  your  idols, 
mortifying  your  corrupt  appetites  and  passions,  quickening 
vour  graces,  and  inflaming  your  affections  to  God  and  god- 
liness. At  least,  whether  you  are  groaning  under  the  burden 
of  your  imperfections;  and  groaning  after  the  quickening  in- 
fluences of  the  divine  Spirit  in  your  soul,  to  bring  and  keep 
you  nearer  to  God;  and  whether  the  "  Spirit  does"  thus  "help 
your  infirmities,  with  groanings  that  cannot  be  uttered." 
It  is  proper  to  consider,  whether  you  have  the  evidence  of 


OF    OUR    UNION    TO    CHRIST.  257 

your  uvion  to  Christ,  by  your  being  a  "  partaker  of  the  divine 
nature,"  by  your  steady  desire  an(i  endeavor  of  conformity 
and  subjection  to  the  divine  will,  by  your  having  the  inter- 
est of  the  Redeemer's   kingdom   at   heart,  and  by  keeping 
your  eye  upon  his  glorious  example,  that  you  may  follow  his 
steps;  and  whether  you  are  still    looking  to  him  by  faith, 
for  his  quickening  influences,  and  for   an  interest  in  his  in- 
tercession, whensoever  you  find  yourself  come  short  in  the^e 
attainments.     You    will   pardon  this   digression,  when   you 
consider  by  what  motive  it  is  occasioned.     You  will  remem- 
ber, that  I  am  not  explaining  this  fundamental  principle  of 
Christianity,  as  a  mere  matter  of  specvlafion,  or  to  entertain 
your  curiosity;  but  that  you  may  know  what  is  the  "  hope  of 
your  calling,"  what  the  foundation  of  your  confidence;  and 
where  the  returns  are  to  be  made  for  all  your  experience  of 
grace  and  life.     But  it  is  time  I  should  proceed  to  some  fur- 
ther description  of  the  nature  of  that  vnion  to  Christ  under 
consideration.     I    shall    but  briefly  hint   a  few  particulars 
more. 

3.  Then  there  is  such  an  union  between  Christ  and  believ- 
ers,  whereby  the  "whole  church"  becomes  one  body  of  Christ;, 
and  all  true  believers  are  members  in  particular.  "  He  is 
given  to  be  head  over  all  things  to  his  church,  which  is  his 
trody,  the  fulness  of  him  that  filleth  all  in  all."  Eph.  1:22,23. 
"  Now  ye  are  the  body  of  Christ,  and  members  in  particu- 
lar," 1  Cor.  13:27.  "  Of  whom  the  whole  family  in  heaven 
and  earth  is  named,"  Eph.  3:15.  The  whole  church,  whe- 
ther militant  or  triumphant,  are  by  their  union  to  Christ  one 
church,  one  family,  and  one  body,  whereof  Christ  himself  is 
the  head.  The  family  in  heaven,  indeed,  as  adult  children; 
have  their  inheritance  in  possession,  while  the  family  on 
earth  as  minors  in  their  non-age,  have  only  necessary  supplies 
for  their  support,  comfort,  and  growth,  until  they  come  unto 
*'  a  perfect  man,  unto  the  measure  of  the  stature  of  the  ful- 
ness of  Christ."  But  then  the  fulness  of  the  glory  in  the 
one,  and  the  gradual  progress  of  grace  in  the  other,  are  both 
the  product  of  their  union  to  Christ.  And  as  the  whole 
church  is  the  body  of  Christ,  so  each  particular  believer  is  a 
member  of  that  body;  and  hath  both  his  body  and  eoul  uni- 
ted unto  the  person  of  Christ;  by  an  union  that  can  never  be 
dissolved,  by  an  union  that  will  not  only  continue  with  the 
soul  in  its  separate  and  intermediate  state,  but  will  also  con-, 
tinue  with  the  body,  in  its  state  of  dissolution,  whereby  ita 


\tJ       J.^  JZiV^XitSOXX  1 


glorious  resurrection  and  final  renovation  will  be  secured; 
and  "  them  which  sleep  in  Jesus,  will  God  bring  with  him." 
4.  This  union  is  such,  that  Christ  and  the  believers  have 
"  one  common  interest."  I  have  hinted  at  this  before:  but 
it  req.uires  some  more  particular  illustration.  It  should  then 
be  observed,  that  in  the  great  design  of  reconciling  sinners 
to  God,  and  preparing  a  chosen  number  for  eternal  glory, 
Christ  and  the  chuich  were  one  mystical  person:  so  one, 
that  w^hat  he  did  was  imputed  to  them,  as  if  done  by  them; 
and  what  they  deserved  was  imputed  to  him,  as  if  he  had 
been  personally  obnoxious.  Thus  the  Lord  Jesus  Christ 
is  called  "  The  Lord  our  Righteousness,"  Jer.  23:  6, 
And  the  church  by  virtue  of  this  union  to  Christ,  is  consid- 
ered as  the  same  peison,  and  has  the  same  characters  ascri- 
bed to  her.  "  This  is  the  name  wherewith  she  shall  be 
called.  The  Lord  our  Righteousness."  Jer.  33:16.  This 
identity  of  person  was  founded  on  the  eternal  covenant  of 
redemption.  The  Lord  Jesus  Christ  "  was  foreordained," 
to  the  office  and  work  of  a  Saviour  and  Mediator,  "  before 
the  foundation  of  the  world,"  1  Pet.  1:  20.  And  "  we 
were  chosen  in  him,  before  the  foundation  of  the  world; 
and  predestinated  unto  the  adoption  of  children  by  him:" 
and  thus  "  we  become  accepted  in  the  beloved,"  Eph.  1:4, 
5,6.  xA.nd  as  he  was  foreordained  to  the  work  and  office  of 
a  Redeemer,  so  likewise  to  all  that  grace,  righteousness, 
strength,  and  glory  required  thereunto;  not  only  to  that 
which  was  peculiar  to  himself:  but  to  that  also,  which  was 
needful  to  be  communicated  to  the  church,  and  to  all  that 
should  ever  believe  on  him,  in  their  state  of  probation  here, 
or  perfection  hereafter.  And  on  the  other  hand,  as  believers 
were  chosen  in  him,  so  they  were  chosen  to  be  partakers 
with  him,  in  that  common  stock  or  depositum  committed  to 
him,  for  both  their  present  and  eternal  interest  and  happi- 
ness. Thus  the  obedience  of  our  Lord  Jesus  Christ  becomes 
our  righteousness,  his  sufferings  our  atonement;  and  he  is  a 
fountain  opened,  for  all  supplies  of  grace,  upon  our  union  to 
him  by  faith.  "  He  bore  our  sins  in  his  own  body,  on  the 
tree,"  1  Pet.  2:24.  And  "  we  are  complete  in  him,"  Col. 
2:10.  Thus  likewise,  the  believer's  sulferings  in  his  cause, 
are  the  sufferings  of  Christ.  Col.  1:24.  "  In  all  their  afflic- 
tions, he  is  afflicted,"  Isa.  63:9.  The  believer's  graces  are 
the  graces  of  Christ,  owned  by  and  derived  from  him;  and 
"  of  his  fulness  they  all  receive,  and  grace  for  grace,"  John 


OF    OUR    UNION   TO   CHRIST.  259 

1:16.  And  the  believer's  good  conversation  "  is  in  Christ," 
1  Pet.  3:16.  In  fine,  the  whole  interest  of  the  church  is 
the  interest  of  Christ,  and  is  by  him  taken  care  of,  and  pro- 
vided for  as  his  own:  and  the  whole  interest  of  Christ  is  the 
interest  of  the  church;  and  the  believer  is  most  nearly  affect- 
ed with  the  interest  of  Christ's  kingdom,  as  what  most  near- 
ly concerns  him.  Thus  is  the  church  united  to  Christ;  and 
thus  has  he  "  graven  her  upon  the  palms  of  his  hands,  and 
her  walls  are  continually  before  him." 

5.  The  union  between  Christ  and  believers  is  such  as  that 
they  have  thereby  "  one  common  relation."  He  is  their  "  ev- 
erlasting Father,"  their  head,  their  husband,  their  brother, 
then  friend,  theirs  by  all  relations  of  nearest  intimacy.  His 
Father  is  their  Father,  his  brethren  are  their  brethren,  and 
his  God  is  their  God.  "  Go  to  ray  brethren,  and  say  to  them, 
I  ascend  unto  my  Father  and  your  Father,  and  to  my  God 
and  your  God,"  John  20:17.  Thus  are  believers  distinguish- 
ed from  the  rest  of  the  world,  dignified  and  exalted  above 
all  those  who  are  esteemed  great  and  honorable  among  men, 
by  their  near  relation  to  him  who  is  "  higher  than  the  high- 
est," and  is  "  the  Prince  of  the  kings  of  the  earth." 

6.  The  union  between  Christ  and  believers  is  such,  that 
they  have  thereby  one  common  inheritance.  They  being 
"  children,  are  heirs,  heirs  of  God,  and  joint  heirs  of  Chritt," 
Rom.  8:7.  "  And  if  I  go,"  (says  the  blessed  Saviour,)  "  and 
prepare  a  place  for  you,  I  will  come  again  and  receive  you 
unto  myself,  that  where  I  am  ye  may  be  also,"  John  14:3. 
There  is  nothing  can  break  the  bond  of  union  between  Christ 
and  believers:  the  union  will  not  be  dissolved,  but  perfected 
by  death.  "  Neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature,  shall 
be  able  to  separate  us  from  the  love  of  God,  wiiich  is  in 
Christ  Jesus  our  Lord,"  Rom.  8:38,39.  This  is  the  "  hope 
of  their  calling."  This  the  inheritance  of  the  saints,  that 
when  they  have  a  little  longer  struggled  with  the  temptations 
and  imperfections,  distresses  and  calamities  of  this  militant 
state,  they  shall  arrive  safe  to  the  end  of  their  desires  and 
hopes;  and  "  be  ever  with  the  Lord."  They  shall  be  like 
to  Christ,  when  they  see  him  as  he  is.  They  shall  dwell  in 
his  presence;  and  partake  of  the  joys  at  his  right  hand  for 
evermore. 

Thus  1  have  given  you  a  very  brief  and  general  view  of  the 


260  ■  THE    NATURE    AND    NECESSITY 

believer's  union  to  Christ,  according  to  the  representation  of 
it  in  the  Scriptures;  and  am  now  prepared  to  answer  your 
second  question. 

You  next  inquire,  "  How  this  union  is  effected  and  ac- 
complished?" 

To  this  it  is  a  sufficient  answer,  that  this  union  is  accom- 
plished by  the  omnipotent  agency  of  the  Spirit  of  God,  as  the 
author  and  efficient:  and  hy  faith,  as  the  bond  of  wiion.  Vain 
therefore  are  their  pretences,  and  they  have  but  a  delusive 
and  destructive  hope,  who  ascribe  all  the  change  in  conver- 
sion, to  mere  moral  suasion;  or  to  the  exercise  of  our  own 
natural  powers  or  endeavors  only.  It  is  beyond  the  power 
of  men  or  means,  to  persuade  a  sinner  into  this  strict  and  in- 
timate union  with  Christ.  It  infinitely  exceeds  the  capacity 
of  any  such  sinful  worms  as  we  are,  to  make  ourselves  one 
with  the  Lord  Jesus  Christ,  "  as  the  Father  and  he  are  one." 
No !  "  We  dwell  in  him  and  he  in  us,  because  he  hath  giv- 
en us  of  his  Spirit,"  1  John  4:13.  And  "by  one  Spirit  we 
are  all  baptized  into  one  body,"  1  Cor.  12:13.  Vain,  like- 
wise, is  the  pretence  of  an  eternal  unio7i  to  Christ,  or  of  an 
union  to  him,  from  the  time  of  his  passion,  or  of  his  finishing 
the  work  of  our  redemption.  For  it  is  to  them,  and  none 
but  them,  "  who  receive  him  and  believe  on  his  name,  that 
he  gives  power  to  become  the  sons  of  God,"  John  1:12.  And 
"  Christ  dwells  in  our  hearts  by  faith,"  Eph  3:  17.  The 
blessed  Spirit  shining  with  a  ray  of  divine  light  into  the  soul 
of  a  sinner,  thereby  discovers  to  him  his  own  misery  and  im- 
potence; and  shows  him  the  fulness  and  excellency  of  Christ, 
the  freeness  of  the  gospel-offer,  the  faithfulness  of  the  prom- 
ises; and  the  readiness  of  his  precious  Saviour  to  accept  and 
save  such  guilty  perishing  sinners  as  he  is.  This  divine  light 
enkindles  the  sinner's  desires  after  Christ,  represents  him 
worthy  to  be  chosen  and  trusted;  by  which  his  will  is 
brought  into  a  hearty  compliance  with  the  gospel-offer. 
Thus  this  admirable  union  is  accomplished.  Thus  by  the 
omnipotent  power  of  divine  grace,  the  sinner  is  drawn  to 
Christ  and  made  one  with  him,  in  a  way  most  agreeable 
and  delightful  to  himself,  with  the  concurring  act  of  his 
own  will;   and  with  his  full  and  free  consent  and  choice. 

I  now  proceed  to  your  third  question;  "  Of  what  neces- 
sity or  usefulness  unto  practical  godliness,  is  it,  that  we 
should  have  a  just  acquaintance  with  this  doctrine  of  our 
union  to  Jesus  Christ?" 


OF    OUR    UNION   TO    CHRIST.  2G1 

In  answer  to  this,  I  must  observe,  that  I  have  already 
something  anticipated  this  inquiry.  You  may  perceive  by 
what  has  been  already  said  upon  this  subject,  that  it  is  not  a 
point  of  mere  unnecessary  speculation,  of  no  use  or  influence 
upon  practical  and  vital  religion.  And  I  would  now  endea- 
vor to  show  you,  that  this  is  the  found  at  ion  of  all  practical 
godliness;  and  that  it  is  from  ignorance  of,  or  inattention  to 
this  foundation  of  our  practice  and  hope,  that  so  many  dan- 
gerous errors  have  obtained  in  the  Christian  church.  This 
may  be  represented  to  you  in  the  first  place,  by  consideiing 
this  matter  with  a  special  application  to  the  subject,  upon 
which  I  have  lately  written  so  particularly  and  largely  to 
you. 

I  am  first  then  to  show  you,  that  our  jvsiif.cation  before 
God  does  not  necessarily  and  immediately  depend  upon  our 
vital  union  to  Jesus  Christ.  It  must  be  confessed  by  all 
men,  who  know  any  thing  of  human  nature,  and  have  any 
belief  of  a  divine  revelation,  that  "  we  have  all  sinned;"  and 
that  "  we  are  all  become  guilty  before  God."  And  which 
way  shall  guilty  sinners  be  reconciled  to  God?  This,  sir, 
is  the  most  important  concern  in  the  world.  Consider  the 
question,  with  an  attention  worthy  of  its  infinite  conse- 
quence. Can  you  quiet  your  conscience,  with  hopes  of  ap- 
peasing the  divine  justice  by  your  reformations,  good  endea- 
vors, or  duties?  Alas!  they  are  all  so  defective  and  sinful, 
that  the  iniquity  of  your  holy  things  will  greatly  increase  the 
score;  and  add  to  the  weight  of  your  guilt.  Will  you  flatter 
your  hopes,  from  the  mercy  and  goodness  of  the  divine  na- 
ture? But  what  claim  can  you  have  to  mercy,  when  open  to 
the  inexorable  demands  of  justice!  Do  you  expect  accept- 
ance with  God  upon  Christ's  account?  This  is  indeed  a  sure 
foundation  of  hope,  for  all  who  are  interested  in  Christ  and 
united  to  him.  But  what  pretence  can  you  make  to  the 
righteousness  of  Christ  and  the  benefits  of  his  redemption, 
if  you  have  no  interest  in  him;  or  in  any  of  his  saving  ben- 
efits? If  you  have  an  interest  in  him,  you  are  united  to 
him,  as  I  have  already  demonstrated.  If  you  have  noi  an 
interest  in  him,  you  have  no  plea  to  makeVor  justification 
and  acceptance  wnth  God  upon  his  account.  Our  Lord  Je- 
sus Christ  has  indeed  made  a  sufficient  atonement  for  sin. 
He  has  wrought  out  a  perfect  righteousness  for  sinners, 
whereby  they  may  be  acquitted  from  guilt,  reconciled  to 
God;  and  freely  justified  in  his  sight.  But  what  is  this  to 
23 


262  THE    NATURE    AND    NECESSPTIT 

jaipenitent  unbelievers,  who  have  never  been  drawn  to  Chris? 
by  the  pouerfiil  influences  of  his  Holy  Spiiit,  who  have  nev- 
er received  him  by  faith,  so  have  never  belonged  to  him;  and 
therefore  could  never  have  any  part  in  either  his  active  or 
passive  obedience.  "  If  a  man  abide  not  in  me  (says  our 
blessed  Lord)  he  is  cast  forth  as  a  branch  and  is  withered: 
and  men  gather  them,  and  cast  them  into  the  fire,  and  they 
are  burned."  John  15:6.  This  therefore  is  a  sufficient  evi- 
dence of  the  truth  of  what  I  have  before  written  to  you 
upon  the  doctrine  of  justification.  We  cannot  be  justified 
by  works.  We  cannot  be  justified  by  a  conformity  to  any 
imaginary  law  of  grace  without,  a  vital  unioji  to  Christ  by 
faith.  For  "  he  that  believeth  not  is  condemned  already," 
John  3:18.  And  "  he  that  hath  not  the  Son  of  God,  hath  not 
life,"  1  John  5:12.  But  then  on  the  other  hand,  being  uni- 
ted to  his  person,  we  are  united  to  his  benefits;  and  partake 
with  him  in  all  the  merits  of  his  obedience,  in  his  righteous- 
ness, victories,  graces,  and  inheritance.  This  then,  shows 
you,  what  necessity  there  is  of  your  acquaintance  with  the 
doctrine  of  our  union  to  Christ.  There  is  a  necessity  of  it, 
that  you  may  know  what  is  the  foundation  of  your  eternal 
hope,  how  you  may  find  acceptance  with  God,  and  how  "  you 
may  know  Christ,  and  the  power  of  his  resurrection,  and  the 
fellov/shipof  his  sufl:erings,  and  be  made  conformable  to  his 
deatli." 

Moreover,  our  sanctification  does  likewise  immediately 
and  necessarily  depend  upon  a  vital  union  unto  the  Lord  Je- 
sus Christ.  The  Scriptures  do  indeed  exhort  us  "  to  be 
holy,  as  our  Father  which  is  in  heaven  is  holy;"  and  to  that 
end  exhort  us,  to  "  watch  and  pray,'*  to  "  crucify  our  flesh 
with  its  affections  and  lusts,"  to  "  mortify  our  members 
which  are  upon  earth:"  and  to  "  place  our  affections  upon 
things  that  are  above;"  and  to  the  like  exercises  of  religious 
duty.  But  they  no  where  exhort  us  to  attempt  these  in  our 
own  strength;  or  to  expect  a  renewed  nature  by  any  per- 
formance of  them  within  our  power.  To  attempt  our  sanc- 
tification merely  by  our  own  endeavors,  were  to  press  oil  out 
of  a  ffmt.  For  "  in  the  Lord,  shall  men  say,  we  have  right- 
eousness and  strength;  his  grace,"  and  that  only,  "  is  suffi- 
cient for  us;"  and  "  without  him  we  can  do  nothing."  I 
have  shown  you,  that  all  supplies  of  grace  are  treasured  up 
in  Christ  for  us;  and  that  we  are  to  receive  them  all  out  of 
his  fulness.      How  then  can  we  partake   of  them,  whilst 


OF    OUR    UNIOTsT    TO    CHRIST,  363 

estranged  and  disunited  from  him?  Can  a  branch  cut  off 
from  the  vine,  bring  forth  fruit?  "  No  more  can  we  except 
we  abide  in  him,"  John  15:4.  Can  the  branches  of  an  olive 
tree  flourish,  without  the  root?  Sure  we  cannot  "  bear  the 
root;  but  the  root  must  bear  us;"  and  we  must  therefore 
"  be  grafted  in,  if  we  would  partake  of  the  root  and  fatness 
of  the  olive-tree,"  Rom.  11:17.  Can  we  live  and  act,  wlien 
separated  from  our  life?  "  Christ  is  our  life,"  Col.  3:4. 
And  until  he  quicken  us,  "  vve  are  dead  in  trespasses  and 
sins,"  Eph.  2:1.  In  a  word,  our  carnal  minds  are  enmity  to 
God,  we  are  altogether  as  an  unclean  thing:  and  when  love 
to  God  can  be  the  production  of  enmity  itself;  and  purity 
and  holiness,  of  nothing  but  defilement  and  uncleanness, 
then,  but  not  till  then,  c^an  we  be  holy  without  an  union  to 
Jesus  Christ.  If,  therefore,  you  would  obtain  that  "  holi- 
ness without  which  no  man  can  see  the  Lord,"  you  must 
with  active  diligence  repair  to  him  for  it.  You  must  by- 
faith  depend  U|X)n  him,  as  the  fountain  ef  all  grace.  You 
must  receive  all  from  him;  and  give  him  the  gloiy  of  all  you 
receive. 

Our  communion  with  God  does  likewise  wholly  depend  ep- 
on  our  uniort  to  Jesus  Christ.  I  have  already  shown  you, 
that  all  sanctifying  grace  is  derived  from  our  union  to  Jesus 
Christ;  and  1  think,  I  need  not  use  arguments  toprove,  that 
we  cannot  exercise  grace  before  we  have  it.  Ail  quicken- 
ing, comforting,  strengthening  grace  must  derive  from  the 
same  sourse,  as  converting  and  sanctifying  grace  does. 
Would  you  be  humbled  and  abased  before  God,  you  must 
learn  "  of  Christ  to  be  meek  and  lowly  of  heart,"  Mat.  6;29. 
Would  you  have  your  affections  placed  upon  things  above, 
you  must  remember,  that  '•  you  are  dead,  and  that  your  life  is 
hid  with  Christ  in  God,"  CoL  3:2,3.  W^ould  you  have  en- 
largement of  soul,  and  cheerful  hope  in  God's  mercy,  when 
you  approach  his  presence,  "  Christ  in  you  is  your  hope  of 
glory,"  Col.  1:27.  "  In  whom  you  have  boldness  and  access 
with  confidence  by  the  faith  of  him,"  Eph.  3:12.  And  "  be 
accepted  in  the  beloved,"  Eph.  1:6.  Would  you  enjoy  the 
earnest  of  the  future  inheritance,  it  must  be  "  upon  your  be- 
Jieving  in  him,  that  you  are  sealed  with  that  holy  Spirit  of 
promise,  which  is  the  earnest  of  your  inheritance,"  Eph.  1. 
13,14.  Would  you  have  joy  and  peace  in  believing,  you 
must  "  rejoice  in  Christ  Jesus  without  confidence  in  the 
flesh,"  PhiL  3:3,     Would  you  have  the  commaDications.of 


264  THE    NATURE    AND    NECESSITY. 

the  divine  love  to  your  soul,  it  must  be  from  Christ's  "  loving 
you;  and  manifesting  himself  to  you,"  John  14:22.  To  con- 
elude,  certain  it  is,  that  without  imion  there  can  be  no  com- 
munion; and  it  therefore  concerns  you  not  only  to  consider, 
whether  you  are  indeed  united  to  Christ,  and  have  access  to 
(Tod  through  faith  in  him;  but  also,  whether  your  deadness, 
formality,  and  distractions  in  duty,  which  you  so  often  com- 
plain of,  are  not  owing  to  the  want  of  a  cheerful  dependance 
upon  Christ,  as  the  head  of  influences;  or  else  to  your  vain 
attempts  to  quicken  your  soul  by  some  endeavors  of  your 
own,  without  looking  to  him  for  the  incomes  of  his  Spirit 
and  grace. 

I  may  add,  once  more.  Our  perseverance  in  grace  here, 
fiVtd  our  perfection  of  grace  in  glory,  do  necessarily  depend 
upon  our  union  to  Christ.  As  we  are  accepted  in  the  be- 
loved, so  it  is  by  "  Christ's  dwelling  in  our  hearts  by  faith, 
that  we  are  rooted  and  grounded  in  love,"  Eph.  3:17.  "  We 
stand  by  faith  in  him,"  Rom.  11;20.  It  is  because  Christ 
"-  lives,  that  we  live  also,"  John  14:19.  And  if  we  do  "  live, 
it  is  not  we,  but  Christ  liveth  in  us,"  Gal.  1:20.  We  have 
no  source  of  spiritual  life,  but  in  him;  no  stability  in  the 
exercises  of  spiiitLia.1  life,  but  by  continual  supplies  of 
grace  from  him.  It  is  because  "  none  can  pluck  us  out  of 
Christ's  band,"  that  we  shall  "  have  eternal  life,  and  never 
perish,"  John  10:28.  Here,  and  here  only,  is  the  believer's 
stability  and  security,  he  belongs  to  Christ,  is  a  "  member 
of  his  body,  of  his  flesh,  and  of  his  bones;"  and  will  the 
blessed  Saviour  neglect  his  own  body?  Will  he  leave  any  of 
bis  members  to  perish?  Is  it  in  the  power  of  hell  or  earth, 
of  sin  or  Satan,  to  prevail  against  him?  Or,  can  he  who  is 
tlie  same  "  yesterday,  to-day,  and  forever,"  change  the  pur- 
poses of  love  and  eternal  kindness  towards  those  whom  he 
has  once  loved  and  united  to  himself?  And  are  not  all  the 
promises  of  the  believer's  perseverance,  "  yea,  and  amen  in 
Christ,"  with  whom  the  believer  is  one  mystical  and  spiritual 
person?  Sooner  shall  heaven  and  earth  pass  away,  than  the 
blessed  Redeemer  shall  forget  or  neglect  the  members  of  his 
body,  and  the  objects  of  his  love:  they  were  eternally  chosen 
in  him,  they  are  his  by  covenant,  they  are  united  to  him  by 
faith,  their  interest  is  his,  and  he  is  gone  to  take  possession 
of  their  inheritance,  that  where  he  is  they  may  be  also. 
Thus  are  we  kept  by  the  power  of  God  through  faith,  unta 
salvation.     But  how  could  we  stand  one  day  or  hour  against 


OT   0\7R    UNION  TO    CttRKT.  -^66 

the  efforts  of  our  own  corruptions,  the  craft,    malice,  aFid# 
power  of  Satan's  temptations,  and  the  snares  and  entangle- 
ments of  a  wicked  world,  if  we  were  not  founded  lipon  this 
rock? 

And  now,  sir,  you  are  to  judge,  whether  there  be  not 
more  than  a  doctrinal  acquaintance  with  our  umon  to  Christ 
necessary  for  us,  if  we  would  either  be  justified  in  tlie  si<,^ht 
of  God,  obtain  that  holiness  without  which  no  man  can  see 
the  Lord,  live  near  to  God,  or  "  hold  the  beginning  of  our 
confidence  steadfast  to  the  end." 

By  what  has  been  said,  you  cannot  but  see,  that  it  should 
be  your  great  inquiry,  how  this  union  may  be  obtained,  if 
you  have  not  the  evidence  of  it,  or  how  it  should  be  eviden- 
ced to  yourself,  if  you  are  in  doubt  about  it? 

If  you  have  no  evidence  of  your  union  to  Christ,  it  concerns 
you  to  realize  your  natural  enmity  of  heart  to  God,  deeply  to 
afiect  your  soul  with  a  sense  of  the  dreadiu!  misery  of  a 
Christiess  state,  and  to  lament  before  God  the  pollution  of 
your  nature,  the  hardne-ss  of  your  heart,  the  guilt  of  your  ssns, 
and  the  amazing  destruction  and  perdition,  unto  which  you 
are  thereby  exposed.  It  concerns  you,  (as  1  have  often  ad- 
vised you^)  to  lie  at  mercy,  to  come  to  the  footstool  of  sove- 
reign grace,  self-leathing  and  self-condemning,  pleading  with 
importunate  ardor,  for  the  powerful  influences  of  the  blessed 
Spirit  to  draw  and  unite  you  to  Christ.  It  concerns  you  to 
be  careful  and  diligent  in  your  attendance  upon  the  duties 
of  religious  worship;  and  to  be  ".steadfast  and  iiiimoveable, 
always^'abounding  in  the  work  of  the  Lord,"  if  you  would  not 
have  "  your  labor  in  vain  in  the  Lord."  It  concerns  you, 
though  watchful,  active,  and  diligent,  yet  utterly  to  dtspair 
of  all  help  in  yourself,  and  to  maintain  a  lively  impression, 
that  all  the  progress  of  spiritual  life  must  flow  from  your 
union  to  Jesus  Christ;  and  that  you  must  therefore  rely  upon 
him  only,  to  do  all  in  you  and  for  you.  It  likewise  concerns 
you  to  look  to  Christ,  not  only  as  a  sufficient,  but  a  compas- 
sionate Saviour,  willing  to  receive  you  to  mercy  in  your 
present  state,  how  bad  soever;  and  therefore  to  endeavor  a 
cbeeiful  and  ironiediate  compliance  with  the  gospe!  otfer, 
witiiout  waiting  for  moral  qualifications  to  recommend  you 
to  the  Redeemer's  acceptance;  and  let  Christ  Jesus  be  your 
steady  hope  and  confidence,  whatever  darkness,  difMculties, 
trials,  or  temptations,  you  may  meet  withal  in  your  way. 
If  you  are  in  doubt  about  your  state,  and  in  an  uneorafort- 


^Q6  NATURE    AND    NECESSITY 

S.h\e  suspense  whether  you  are  united  to  Christ  or  not,  do  not 
rest  satisfied  in  such  a  case,  whereiij  your  eternal  all  is  at 
stake,  and  in  precarious  uncertainty.     But  labor  to  resolve 
your  doubts,  by  the  lively  exercise  of  faith,  and  by  an  hum- 
ble, cheerful  confidence  and  delight  in  the  blessed  Saviour. 
Then  may  you  know  that  "  he  dwells  in  your  heart  by  faith," 
when  you  are  "  rooted  and  grounded  in  love,"  Eph.  3:  17 
*'  Labor  to  evidence  your  union  to  Christ,"  by  having  your 
"  heart  purified  by  faith;"  and  your  affections  spiritual  and 
heavenly.     Then  may  you  know  that  "  you  are  risen  with 
Christ,  when  you  seek  those  things  which  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God;"  and  when  you  "place 
your  affections  on  things  above,  and  not  on  things  on  earth," 
Col.  3:1,2.     Labor  to   clear  up  this  doubt,  by  the  exercise 
of  all  the  several  graces  of  the  Spirit  of  life.     If  you  live  in 
the  exercise  of  faith,  repentance,  love  to  God,  humility,  hope 
in  Christ,  desire  after,  and  delight  in  him;  if  you  bring  forth 
the  fruits  of  the  Spirit,  which  are  love,  joy,  peace,  long-suffer- 
ing,   gentleness,    goodness,    faith,    meekness,    temperance, 
*'  hereby  may  you  know  that  heabideth  in  you,  by  the  Spirit 
which  he  hath  given  you,"  1  John  3:  24.     Labor  likewise  to 
clear  up  this  difficulty,  not  only  by  the  life,  but  by  the  growth 
of  grace.     If  you  grow  more  humble,  self-abasing,  and  self- 
condemning;  if  you  grow  more  penitent,  and  more  passion- 
ately groan  under  the  burden  of,  and  mourn  after  deliverance 
from  all  your  sins;  if  your  love  to  God  increases,  and  you  take 
more  delight  in  him  and  in  his  ways,  or  at  least  long  after  a 
life  of  nearer  communion  with  him,  with  more  ardent  desire; 
if  you  are  more  spiritual  in  your  thoughts,  meditations,  and 
affections,  more  heavenly   in   your  conversation,  and  more 
careful  of  your  respective  duties  both  to  God  and  man,  then 
you  may  know  that  "  Christ  abideth  in  you,  and  you  in  him. 
in  that  you  bring  forth  much  fruit,"  John  15:5. 

If  you  get  satisfying  evidences  of  your  unioH  to  Christ, 
adore,  admire,  and  praise  the  infinite  condescension,  and 
the  astonishing  love  of  the  glorious  Redeemer,  in  taking  such 
dust  and  ashes,  such  sin  and  pollution,  into  union  with  him- 
self.  Contemplate  the  amazing  transaction  of  love  with 
admiration;  and  let  "  the  love  of  Christ  constrain  you,  to 
live  to  the  praise  of  the  glory  of  that  grace,  by  which  you 
become  accepted  in  the  Beloved." 

That  Christ  may  abide  in  you  and  you  in  him,  that  you 
may  win  Christ,  and  be  found  in  him  at  his  appearance  and 


OP   OrR    UNION   TO   CHRIST.  267 

kingdom,  and  that  you  may   reign  with  him  forever,  is  tlie 
prayer  of, 

Your,  &;c. 


LETTER    XVIir. 

SOME  ANTINOMIAN  ABUSES  OF  THE  DOCTRINE  OF 
BELIEVERS'  UNION  TO  CHRIST,  OR  PLEAS  FROM  IT 
FOR  LICENTIOUSNESS  AND  SECURITY  IN  SINNING, 
CONSIDERED   AND  OBVIATED. 

SIR, 

Allow  me  the  freedom  to  tell  you,  that  the  consequences 
you  draw  from  the  doctrine  of  our  union  to  Christ,  as  I  have 
represented  it,  are  without  any  foundation;  and  that  a  just 
view  of  the  case  must  convince  you,  that  this  doctrine  gives 
no  "  advantage  to  licentious  and  latitudinarian  principles," 
but  the  direct  contrary.  I  shall  therefore  endeavor,  according 
to  your  desire,  to  consider  the  Antinomian  principles  you  are 
pleased  to  propose,  and  see  whether  they  "  naturally  follow 
from  what  I  taught  in  my  last." 

"  You  do  not  see,"  you  tell  me,  "  if  the  principles  I  teach 
are  allowed,  how  the  Antinomians  can  be  charged  with  er- 
ror, in  supposing  that  the  true  believer  has  no  cause  to  re- 
pent  of  his  sins,  or  to  entertain  any  disquietment  of  mind 
with  respect  to  them,  since  he  is  united  to  Christ,  and  all 
his  sins  are  charged  to  Christ's  account,  whereby  he  has 
satisfied  for  them  all.  Why,  therefore,  should  the  believer 
be  concerned  about  a  debt,  which  is  fully  discharged?  Jus- 
tice is  satisfied  with  respect  to  him;  Christ  delights  in  him, 
as  a  member  of  his  own  body;  the  Spirit  of  God  dwells  in 
him,  notwithstanding  his  sins  and  imperfections.  Why  may 
not  he  therefore  be  perfectly  easy  with  respect  to  sin,  and 
look  upon  it  (as  a  modern  Antinomian  expresses  himself) 
unworthy  of  our  least  regards]"     To  this  I  answer, 

1.  That  no  man  who  is  practically  conformed  to  this  An- 
tinomian principle,  can  know  himself  to  be  a  believer;  and 
therefore  there  can  be  no  foundation  for  this  reasoning,  in 
any  person  whatsoever.  Were  your  arguing  allowed  to  be 
just,  it  can  take  place  with  none,  but  those  who  have  infal- 
lible evidence  o(  their  union  to  Christ,  which  it  is  impossible 


268  AKTINOMIAN    PLEAS  EOR    LICENTIOUSNESS 

any  man  should  have,  who  is  not  burdened  with  his  slns^ 
who  does  not  hate  them,  and  groan  after  deliverance  from 
thorn.     Repentance  is  the  genuine  and  necessary  fruit  of  a 
true  faili.     "  They  shall  look  upon  Me  whom  they  have 
pierced,  and  shall  mourn,"  Zech.  12:  10.  "  That  thou  mayest 
lemember,  and  be  confounded,  and  never  open  thy  mouth 
any  more,  because  of  thy  shame,  when  I  am  pacified  towards 
thee  for  all  that  thou  hast  done,  saith  the  Lord  God,"  Ezek. 
16:  63.     "  And  ye  shall   be  my   people,  and  I  will  be  your 
God.    Then  shall  ye  remember  your  own  evil  ways  and  your 
doings  that  are  not  good;  and  shall  loathe  yourselves  in  your 
own  sight,  for  your   iniquities  and  for  your  abominations," 
Ezek.  36:  28,  31.     It  is  the  true  believer,  and  he  only,  that 
is  capable  aright  to  mourn   for  sin,  truly  to  hate  it,  and  to 
groan  under  the  burden   of   it.      Unbelievers   may   mourn 
under  a  sense  of  their  guilt  and  danger:  but  this  is  not  to 
repent  of  sin.     It  is  the  believer  only,  who  sorrows  for  sin, 
as  sin;  who  hates  all  sin;  who  "  groans,  being  burdened," 
from  a  sense  of  his  sinfulness;  and  who  cries  out  with  the 
apostle,  "  O  wretched  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death!"     What  room  can  there  be  for 
those  licentious  conclusions  you  speak  of?   Who  is  the  person 
that  can  thus  rock  his  conscience  to  sleep,  under  the  preva- 
lence of  his  lusts,  from  the  doctrine  of  our  union  to  Christ, 
as  I  have  described  it?  Must  it  be  supposed  to  be  one  who 
is  united  to  Christ;  or  one  who  is  not  united  to  Christ?  Surely 
not  the  former;  for  how  can  he  be  indolent,  careless,  and  se- 
cure in  the  commission  of  sin,  from    the  doctrine   of  our 
union  to  Christ,  \vho  has  no  evidence  of  this  being  his  case; 
nor  can  have  any  such  evidence,  until  he  is  "  poor  in  spirit," 
and  thereby  qualified  for  "  the  kingdom  of  heaven,"  Mat.  5: 
3.     Until  he  is  one  "  that  mourns"  for  his  sins,  and  comes 
under  the  promise  of  comfort,  ver.  4.     And  until  he  is  of 
"  a  contrite  and  humble  spirit;"  for  with  such,  and  only  with 
such,  has  the  "  high  and  lofty  One  who  inhabits  eternity," 
promised  to  dwell?  Isa.  57:  15.     And  I  think,  I  need  not 
endeavor  to  prove,  that  he  whohnot  united  to  Christ,  has  no 
shadow  of  a  plea  or  pretence  to  make  for  carelessness  and 
security  in   sin,  from   the   doctrine  before  us.     Whence  it 
follows,  that   all  pretences  of  this   kind  are  without  any  ra- 
tional  foundation.     They   only  proceed  from  men's  delight 
in  sin,  in  a  life  of  sensual  ease  and  carnal  security;  and  not 
at  all  from  the  precious  truth  before  us*     This  sacred  truth 


CONSIDERED    AND    OBVIATED.  269 

may  indeed  be  'perverted  and  abvsed,  and  so  may  all  other 
doctrines  of  the  gospel.  2  Pet.  3:16.  But  they  who  thus 
"  turn  the  grace  of  God  into  wantonness,"  do  it  at  the  peril 
of  their  souls,  and  will  find  but  little  comfort  in  it  when  they 
come  to  make  up  their  accounts.  Whatever  extravagant 
pretences  men's  licentious  dispositions  may  prompt  them  to, 
they  must,  in  the  conclusion,  find  it  true,  that  a  life  of  con- 
tinued repentance  of  sin,  a  life  of  continued  self-abasement 
and  self-judging,  and  a  life  of  repeated  and  renewed  mourn- 
ing after  pardon  of,  and  victory  over,  our  remaining  corrup- 
tions, is  a  necessary  fruit  and  evidence  of  our  union  to  Christ, 
and  belongs  to  the  "  way  which  leadeth  to  life  eternal," 
and  in  which  the  saints  walk  to  heaven.  If,  therefore,  we 
would  not  too  late  be  found  with  a  lie  in  our  right  hand,  we 
must,  with  Daniel,  "  pray  to  the  Lord,  and  make  our  con- 
fession," Dan.  9:4.  We  must,  with  the  church,  acknow- 
ledge  ourselves  "  as  an  unclean  thing,"  Tsa.  64:6.  We  must, 
with  Job,  even  "  abhor  ourselves,  and  repent  in  dust  and 
ashes,"  Job  42:6.  We  must,  with  Ephraim,  "  bemoan  our- 
selves," Jer.  31:18.  And,  with  David,  have  "  our  hearts 
fail  us,"  on  account  of  the  number  and  aggravations  of  our 
sins,"  Psal.  40:12.  For  these  are  the  characters  and  dispo- 
sitions  of  such  as  are  indeed  united  to  Christ. 

2.  There  is  greater  guilt  in  the  sins  of  believers  than  in 
the  sins  of  others.  They  have  therefore  greater  cause  to  be 
humbled  for  them,  and  to  lament  them  before  God.  They 
are  indeed  united  to  Christ,  reconciled  to  God,  freed  from  ail 
condemnation,  and  made  "  heirs  according  to  the  hope  of 
eternal  life:"  the  satisfying  evidences  of  which  blessed  state 
must  carry  them  above  any  tormenting  fears  of  hell  and  eter- 
nal perdition;  and  deliver  them  from  thai  legal  repentance, 
which  is  the  product  of  desponding  thoughts,  and  a  fear  of 
amazement.  But  is  there  no  other  motive  to  repentance  but 
slavish  fears  of  hell?  Does  not  a  true  repentance  and  a 
genuine  sorrow  for  sin,  always  flow  from  an  affecting  sense 
of  the  contrariety  of  sin  to  the  nature  and  will  of  God;  from 
a  sense  of  the  ingratitude  there  is  in  sin,  to  a  bountiful  Ben- 
efactor and  a  compassionate  Saviour;  and  from  a  sense  of  the 
dislionor  to  God's  name,  the  violation  of  his  law,  the  abuse  of 
his  mercy  and  love,  the  affront  and  provocation  to  his  Holy 
Spirit,  the  distance  procured  between  God  and  us,  and  the 
prejudice  to  others,  as  well  as  to  our  own  souls,  occasioned 
by  pur  sinning  against  God.     Now,  in  all  these  respects,  the 


270  ANTINOMIAN    PLEAS    FOR    LICENTIOUSNESS 

sins  of  believers  are  more  aggravated  than  the  sins  of  other 
men.  They  are  distinguished  from  the  most  of  the  world, 
by  renewing  and  saving  grace:  and  must  it  not  cut  them  to 
the  heart,  to  think  of  their  vile  ingratitude  to  such  an  infi- 
nitely kind  and  beneficent  Friend;  and  of  their  horrid  abuse 
of  such  unmerited  mercy  and  love!  They  are  united  to 
Christ,  washed  in  his  precious  blood,  and  justified  by  his 
righteousness;  and  can  they  be  content  to  load  him  with  in- 
dignities, who  has  not  thought  his  own  blood  too  dear  a  ran- 
som for  their  souls;  and  who  has  by  the  power  of  his  grace 
plucked  them  out  of  the  guilt  and  danger  of  a  perishing 
world,  and  made  them  heirs  of  the  eternal  inheritance!  They 
have  felt  the  divine  infl^jences  and  consolations  of  the  bless- 
ed Spirit;  and  have  tasted  that  the  Lord  is  gracious:  and 
shall  they  by  their  sins  grieve  the  Spirit  of  God,  provoke 
him  to  withdraw,  and  to  withhold  his  quickening  and  com- 
forting influences  from  them.  They  are  the  friends  and 
children  of  God,  the  sworn  subjects  of  the  eternal  Majesty; 
yea,  even  the  spouse  of  Jesus  Christ.  And  shall  such  make 
little  account  of  siiil  "  Is  this  thy  kindness  to  thy  Friend!" 
Is  it  a  light  thing  for  a  child  to  rebel  against  its  compassion- 
ate Father;  for  a  subject  to  take  up  arms  against  his  Prince; 
or  for  a  wife  to  violate  her  marriage  Vv^ws?  Certainly  the 
sins  of  believers  are  aggravated,  in  proportion  to  the  various 
obligations  they  are  under:  and  though  they  have  no  cause 
of  desponding  and  discouraging  fears,  they  have  the  greatest 
cause  to  groan  under  the  burden  of  their  sins,  and  to  groan 
after  deliverance  from  them.  Their  union  to  Christ  is  so 
far  from  extenuating  their  sins,  that  it  renders  them  more 
heinous  in  the  sight  of  God;  and  is  the  strongest  reason  why 
tliey  should  watch  against  them,  lament  and  hate  them.  For 
this  reason,  God  may  justly  expostulate  with  them  upon  their 
sinning  against  him,  as  in  Deut.  32:6.  "  Do  ye  thus  requite 
tiie  Lord,  O  foolish  people  and  unwise!  Is  not  he  thy  Father, 
that  hath  bought  theet  Hath  he  not  made  thee,  and  estab- 
lished thee]"" 

.3.  It  is  true  of  believers,  as  well  as  of  others,  that  "  except 
they  repent"  they  shall  surely  "perish."  They  are  indeed  safe 
in  the  hands  of  Christ:  and  "  none  shall  pluck  them  out  of 
his  hands:"  he  will  "  preserve  them  to  his  heavenly  king, 
doin."  But  then  he  will  save  them  in  his  own  way,  in  the 
way  of  a  repeated  renewed  exercise  of  repentcuice,  as  well  as 
faith,  and  in  no  other  way.     If  any  are  not  in  that  way,  they 


CONSIDERED    AND    OBVIATED.  271 

are  not  in  Christ's  way:  and  have  therefore  reason  to  suspect 
their  union  to  Christ,  and  to  conclude,  that  they  are  not  in 
tJie  path  of  life.   Their  eternal  interest  therefore  loudly  calls 
upon  tiieni,  to  mourn  for  their  sins,  to  hate  and  forsake  them, 
lest  they   perish  eternally.     True  believers  will  not  indeed 
finally  perish,  for  "  whom  God  justifies,  he  will  also  ^^lorify." 
But  then  the  believer's  perseverance  is  subserved  by  a  fear  of 
caution;  nor  are  there  any  true  believers,  but  penitent  belie- 
vers: and  therefore,  whoever  are  habitually  careless  in  their 
walk,  and  impenitent  for  their  sins,  will  fall  short  of  salvation, 
whatever  pretences  to  faith  in  Christ  they  may  make.     There 
is  but  one  ivay  to  heaven;  and  whoever  gets  there,  must  at- 
tain the  glorious  salvation,  by  obtaining  assistance,  from  the 
powerful  influences  of  divine  grace,  to  keep  that  way.    They 
must  be  enabled  to  go  "  weeping  and  mourning,  with  their 
faces  towards  Zion."     They  must  offer  to  God  "  the  sacri- 
fice of  an  humble  and  contrite  spirit."     They  must   "  loathe 
themselves  in  their  own  sight,  for  their  iniquities  and  abom- 
inations."    Every  other  road  but  this,  leads  down  to  the 
"  chambers  of  death."     Believers,  therefore,  as  well  as  oth- 
ers, have  cause  to  "  pass  the  time  of  their  sojourning  here  in 
fear."     They  have  not  cause  indeed,  (as  before  observed,)  of 
a  legal  and  slavish  fear:  but  they  have  cause  of  a  jealousy  of 
themselves,  lest  they  miss  their  way  and  fall  short  of  their 
hope.     They  have  cause  to  "  watch  and  pray,  that  they  enter 
not   into  temptation,"  Mat.  26:41.     They  have  cause  "  to 
keep  under  their  body,  and  bring  it  into  subjection,  lest  by 
any  means  they  should  be  cast-aways,"  1  Cor.  9:27.     And 
to  "judge  themselves,  that  so  they  may  not  be  condemned 
with  the   world,"  Chap.    11:31,32.     They   have  cause   to 
"  follow  peace  with  all  men  and  holiness,  without  which  no 
man  shall  see  the  Lord,"  Heb.  12:14.     They  have  cause  to 
"  repent  and  turn  themselves  from  all  their  transgressions, 
that  their  iniquity  do  not  prove  their  ruin,"  Ezek.   18:30. 
Believers  themselves  would  "  fall  into  condemnation,  and 
their  iniquities  be  their  ruin,"  should  they  live  careless,  sin- 
ful, impenitent  lives.     There  is  no  salvation  promised,  there 
is  no  salvation  possible,  to  any  who  live  such  lives.     They 
who  are  "  kept  by  the  power  of  God,"  are  kept  "  through 
faith,   (an    operative  faith,    which  is  accompanied  with  all 
the  graces  of  the  blessed  Spirit,)  unto  the  salvation  which  shall 
be  revealed  in  the  last  time,"  1  Pet.  1:5.     The  doctrine  of 
our  union  to  Christ  does  therefore  allow  no  plea  for  licen- 


272  ANTINOMIAN    PLEAS    FOR    LICENTIOUSNESS 

tiousness,  since  Christ  is  a  Prince.,  as  well  as  a  Saviour,  to 
all  who  are  in  him,"  to  give  them  repentance,  as  well  as  for- 
giveness of  sins,"  Acts  5:31.  And  they  v/ho  do  not  live  in 
the  exercise  of  repentance,  whatever  pretences  they  may 
make  unto  an  union  to  Christ  by  faith,  have  not  the  "  faith  of 
God's  elect,"  are  "  none  of  his;"  nor  are  they  likely  ever  to 
partake  of  his  salvation.  It  therefore  concerns  such  "  filthy 
dreamers,"  to  awake  and  consider  their  danger,  "  who  are  at 
ease  in  Zion,  who  flatter  themselves  in  their  own  eyes;  for 
their  iniquities  must  (first  or  last)  be  found  hateful." 

You  go  on  to  argue,  "  It  appears  a  contradiction  to  teach, 
that  the  believer  is  pei'fectly  righteous  in  the  sight  of  God, 
by  virtue  of  his  union  to  Christ,  and  by  the  imputation  of  his 
righteousness;  and  yet  that  he  is  sinful  and  polluted  in  God's 
sight,  at  the  same  time.  If  he  be  united  to  Christ,  and  in- 
terested in  his  righteousness,  he  is  perfectly  righteous:  and 
if  he  be  perfectly  righteous,  he  cannot  be  sinful:  and  there- 
fore cannot  have  cause  to  repent  of  his  sins,  to  grieve  for 
them,  or  seek  pardon  of  them."  In  answer  to  this,  I  would 
entreat  you  to  consider, 

1.  That  this  is  to  blend  iogQihex  justijication  and  sanctifi- 
cation,  as  if  they  were  the  same  thing.  There  is  not  the 
least  shadow  of  a  consequence,  that  because  believers  are 
interested  in  a  perfect  righteousness,  and  are  thereby  perfect- 
\y  justified  in  the  sight  of  God,  therefore  their  sanctifcation  is 
complete,  and  they  perfectly  holy.  God  may  blot  "  out  our 
transgressions  as  a  cloud,  and  cast  our  iniquities  into  the 
depths  of  the  sea,"  by  a  gracious  pardon,  when  yet  we  have 
cause  to  acknowledge  ourselves  "  altogether  as  an  unclean 
thing,  and  that  if  he  should  mark  iniquity,  we  could  not 
stand;"  that  "  if  he  should  contend  with  us,  we  could  nof 
answer  him  one  of  a  thousand:"  And  is  that  an  argument 
why  we  should  be  bold  and  careless  in  sinning,  because  God 
has  been  infinitely  gracious  in  pardoning  our  sins?  Is  it  an 
aigument  why  we  should  securely  and  ungratefully  abuse 
our  heavenly  Father,  because  he  has  laid  us  under  the  strong- 
est obligations  to  love  and  serve  him?  But  it  seems  to  be 
the  drift  of  those  whom  you  personate  in  this  argument,  that 
the  believer's  violation  of  the  law  of  God  is  no  sin,  that  their 
not  being  "under  the  law,  but  under  grace,"  makes  it  no- 
wise criminal  in  them  to  transgress  the  law;  and  their  being 
"  united  to  Christ"  legitimates  even  the  grossest  transgres- 
sions both  of  the  law  and  gospel.    If  this  be  intended,  I  must 


CONSIDERED    AND    OBVIATED.  273 

observe  to  you,  that  in  order  to  a  just  deducing-  of  this  con- 
clusion, it  must  be  supposed,  that  the  law  of  God  is  wholly 
vacated^  and  ceases  to  be  a  rule  of  life;  though  the  apostle 
assures  us,  that  "  the  law  is  not  made  void  by  faith,  but 
established."  Rom.  3:31.  It  must  also  be  supposed,  that 
koUncss  of  life  is  not  required  by  the  gospel  of  Christ;  though 
the  whole  design  of  the  gospel  is  to  promote  holiness;  and 
we  are  expressly  told,  that  "  the  grace  of  God  which  brings 
salvation,  teaches  us,  that  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  righteously  and  godly  in  this 
present  world,"  Tit.  2:11,12.  And  it  must  even  be  supposed, 
that  the  nature  of  the  glorious  God  himself  must  be  changed; 
that  he  can  "  look  upon  sin"  with  approbation;  and  be  plea- 
sed with  what  is  most  opposite  to  his  own  purity  and  recti, 
tude.  It  must  be  supposed  that  David's  murder  and  adultery, 
that  Peter's  denying  his  Lord,  with  cursing  and  swearing, 
<Sr;c.  were  acceptable  to  God.  What  blasphemy,  what  sub- 
version of  the  very  light  and  law  of  nature,  are  contained  in 
such  principles  as  these!  But  you  will  say,  perhaps,  that  it 
does  not  obviate  the  difficulty,  to  show  the  inconsistency  and 
incongruity  of  these  prmciples,  while  the  question  yet  re- 
mains, whether  they  do  not  (how  wicked  soever)  necessarily 
follow  from  my  doctrine  of  our  vnion  to  Christ.  To  which 
it  is  sufficient  to  answer,  that  by  virtue  of  a  believer's  vfiion 
to  Christ,  his  righteousness  is  imputed,  to  answer  the  demands 
of  the  justice  and  law  of  God;  and  thereby  to  reconcile  the 
believer  to  God:  but  not  to  legitimate  his  sinful  actions.  It 
is  to  procure  him  a  pardon  for  past  sins,  and  not  a  license  for 
future  transgressions.  It  is  to  free  him  from  the  guilt  and  con- 
demning power  of  sin;  but  not  to  change  the  nature,  and  de- 
stroy the  inseparable  essential  desert  of  sin.  It  is  true,  that 
the  believer  is  hereby  interested  in  God's  covenant-mercy  and 
love;  and  therefore,  secure  of  a  gradual  sanctijication,  whereof 
his  repentance,  hatred  of,  and  sorrow  for  sin,  is  a  peculiar  ana 
principal  ])art.  Whence  it  follows,  that  we  must  mourn  for  our 
sins,  repent  of,  and  hate  them,  in  order  to  evidence  oumnioi 
to  Christ,  and  interest  in  him:  and  not  live  contentedly  in  sin, 
from  a  vain  dream  of  our  union  to  him.  There  can  be  no  such 
thing  ill  nature,  as  an  impenitent  true  believer;  and  therefore 
all  conclusions  of  this  kind  are  groundless  and  impious. 

2.  It  is  a  fact  most  notorious,  and  admits  of  no  dispute, 
that  believers  have  not  a  perfect  personal  and  inherent  right- 
eousness in  the  sight  of  God;  and  therefore  the  doctrine 
24 


274  ANTINOMIAN    TLEAS   FOR  LICENTIOUSNESS 

under  consideration  affords  no  handle  for   such  licentious 
pleas,  as  you  have  suggested.     Christ's  righteousness  impu- 
ted to  us,  it  is  true,  is  perfect;  and  therefore  owy  justification 
is  perfect  too  by  virtue  of  our  interest  in  it,  so  that  on  that 
account  we  have  no  cause  of  any  disquietment  and  uneasi- 
ness.    But  what  is  our  own  personal  righteousness?     It  is 
"  filthy  rags,"  Isa.  64:6.     It  is  "  loss  and  dung,"  Phil.  3:8. 
And  "  if  we  say,  we  have  no  sin,  we  deceive  ourselves;  and 
tiie  truth  is  not  in  us,''  1  John  1:18.  Have  we  no  cause  there- 
fore to  lament  the  imperfection  of  our  own  righteousness, 
because  Christ's  righteousness  is  perfect?     Have  we  no  cause 
to  lament  the  great  delects  of  our  sanctification,  because  our 
justification  is  perfect?     Have  we  no  matter  of  uneasiness  on 
account  of  our  non-conformity   to  the   holiness  of  God,  be- 
cause his  vindictive  justice  is  satisfied?     Have  we  no  occa- 
sion to  lament,  that  we  are  no  more  prepared  and  ripened 
for  heaven,   because  we  hope  to  escape  hell?     Have  we  no 
reason  to  lament  the  dishonor  w^e  do  to  God,  because  he  has 
in  infinite  mercy  been  pleased  to  pardon  our  sins,  and  make 
us  heirs  of  glory]     And  in  fine,  have  we  no  sins,  to  repent 
of,  when  "  in  many  things  we  all  ofiend,"  and  when  our  of- 
fence!5  are  peculiarly  aggravated,  by  our  distinguishing  pri- 
-vileges  and  obligations'     I  speak  these  things  upon  the  sup- 
jwsition  that  we  have  an  assurance  of  d.  justified  state;  which 
(as  I  have  before  proved)  no  man  ever  had,  or  can  have,  while 
he  makes  light  of  sinning.     It  is  little  likely,  that  they  are 
true  believers,   who  believe  in  Christ  for  a  pardon  only;  or 
that  they  are  true  penitents,  whose  only  motive  is  the  penal- 
ty, and  not  the  tarintude  of  sin,  which  should  make  us  loathe 
il,  and  ourselves  for  it,  though  conscious  of  a  pardon. 

You  further  observe,  that  "  the  Antinomians  argue  from 
the  doctrine  of  our  "  union  to  Christ,"  as  I  have  proposed  it, 
that  the  sins  of  believers  do  really  belong  to  Christ,  as  the 
sins  of  the  hand  really  belong  to  the  head,  unto  which  those 
hands  are  united.  xVccordingly  he  actually  '  bare  our  sins, 
suffered  for  us,'  and  '  God  laid  upon  him  the  iniquities  of  us 
all.'  Tiie  sins  that  the  believer  commits,  do  therefore  truly 
belong  to  Christ;  and  not  to  the  believer  himself.  They  are 
his  si7is,  not  ours.  They  are  already  accounted  for  by  him; 
and  consequently  are  not  now  to  be  repented  of  by  us.  You 
sus})oct,  you  say,  that  there  are  too  many  among  us,  who 
quiet  themselves  with  such  dangerous  pretences,  while  going 
on. in  sinful  practices:  that  these  seem  to  found  their  erro- 


CONSIDERED    AND    OBVIATED.  275 

neons  principles  upon  the  doctrine  taught  in  my  last:  and 
you  desire  me  to  consider,  whether  they  do  not  naturally 
flow  from  it." 

There  needs  no  other  answer  to  this,  than  to  show  you, 
that  our  sins  are  to  be  considered  in  a  three-fold  respect. 
They  are  to  be  considered  with  respect  to  their  pollution,  or 
contrariety  to  the  holiness  of  God;  with  respect  to  their  in- 
nafe  guilt,  or  contrariety  to  the  preceptive  will  of  God;  and 
with  respect  to  iheir  desert,  or  relation  to  the  penalty  de- 
nounced ai^rainst  them  by  the  justice  and  law  of  God.  It  is 
in  the  latter  sense  only,  that  our  blessed  Saviour  "  bare  our 
sins,"  and  was  "  made  sin  for  us;"  and  that  our  sins  are  by 
virtue  of  our  imion  to  Christ  imputed  to  him,  and  esteemed 
as  his.  If  this  be  distinctly  considered,  the  case  will  appear 
most  plain  and  evident. 

If  we  consider  sin  with  respect  to  its  blot  or  polhdion,  it 
is  the  abominable  thing,  which  God's  soul  hates.  It  is  what 
he  "  is  of  purer  eves  than  to  behold;"  and  what  "  he  cannot 
look  on"  but  with' abhorrence  and  detestation.  Now,  it  were 
the  greatest  blasphemy,  to  suppose,  that  the  Lord  J«  si>s 
Christ  did  in  this  sense  take  our  sins  upon  him,  so  as 
to  be  polluted  and  defiled  witii  them.  He  was  "  holy,  barrn- 
less,  undefiled;  (and  in  this  respect)  separate  from  sinners." 
He  was  "a  Lamb  without  spot  and  without  blemish."  He 
was  God's  "  beloved  Son,  in  whom  he  was  well  pleased." 
In  this  sense  then,  sin  belongs  even  to  the  believer  himself, 
notwithstanding  his  union  to  Christ.  Tiie  pollution  of  his 
sin  was  never  transferred  to  Christ.  But  every  sin  he  com- 
mits, pollutes  and  defiles  his  soul,  gives  him  new  cause  of 
humiliation  and  repentance,  new  cause  to  fly  by  faith  to  the 
blood  of  Christ  for'cleansing;  and  to  the  grace  of  Christ  for 
the  sanctifying,  renewing  influences  of  his  Holy  Spirit. 
Hence  we  find  David  complaining,  that  "  his  wounds  stink, 
and  are  corrupt,  because  of  his  foolishness;  that  his  loins  are 
filled  with  a  loathsome  disease;  and  there  is  no  soundness  in 
his  flesh,"  Psalm  38:5.7.  And  hence  we  likewise  find  him 
so  humbly  and  earnestly  praying,  that  he  may  be  *'  purged 
with  hvssop  and  made  clean,  washed  and  made  whiter  than 
the  snow,"  Psalm  51:7.  It  is  not  the  privilege  of  believers, 
that  their  sins  have  less  pollution  in  them,  than  the  sins  of 
others;  or  that  they  are  less  displeasing  to  God:  But  their 
privilege  is,  that  they  being  "united  to  Christ,"  have 
grace  given  them  to  apply  for  cleansing  to"  the  fountain  set 


276  ANTINOMIAN    PLEAS    FOR    LICENTIOUSNESS 

open  for  sin  and  uncleanness;"  and  that  they  have  an  '♦  ad- 
vocate with  the  Father,"  to  make  intercession  for  them.  It 
is  therefore  certain,  that  all  such  who  do  not  improve  this 
privilege,  who  do  not  repair  to  the  blood  of  Christ  for  clean- 
sing, but  remain  careless  and  secure  in  their  sins,  were  nev- 
er yet  united  to  Christ,  never  cleansed  from  their  filthiness: 
but  are  notwithstanding  all  their  vain  dreams  of  an  union  to 
Christ,  liable  to  meet  with  that  final  sentence,  "  He  which 
is  filthy,  let  him  be  filthy  still." 

If  we  consider  sin  with  respect  to  its  innate  guilt,  or  con- 
trariety to  the  law  of  God,  the  sins  of  believers,  as  well  as 
others,  are  a  "  transgression  of  God's  law,"  a  contempt  of 
his  dominion  and  authority,  a  repugnancy  to  his  nature  and 
will,  a  dishonor  to  his  name,  and  an  injury  to  his  kingdom 
and  interest  in  the  world;  in  all  which  respects,  they  bring 
^g'liilt  upon  the  souls  of  the  ofienders,  in  proportion  to  the 
iiature  and  aggravations  of  the  transgressions.  Now  I  hope, 
none  will  be  so  daringly  blasphemous,  as  to  suppose,  that  our 
sins  are  in  this  respect  transferred  to  Christ,  that  the  blessed 
Saviour  of  the  world  has  transgressed  the  law  of  God,  or  dis- 
honored his  holy  name.  "  For  he  did  no  sin,  neither  was 
guile  found  in  his  mouth.  He  always  did  those  things 
which  pleased  his  heavenly  Father."  There  is  no  possibili- 
ty, from  the  nature  of  things,  that  the  innate  guilt  of  sin,  oir 
the  reatus  culpce  (as  the  schools  express  it)  can  be  transferred 
from  one  person  to  another.  Whoever  represents  the  person 
of  the  offender,  and  is  his  surety,  bears  the  punishment  he 
deserved;  yet  the  original  guilt,  the  obliquity,  the  enormity, 
fault  or  crime  of  the  ofience,  lies  at  the  offender's  door;  and 
can  lie  no  where  else.  Whence  it  follows,  that  the  believer^s 
union  to  Christ  can  no  way  change  the  nature  of  his  sinful 
actions,  and  make  that  guiltless,  and  innocent,  whilst  repug- 
nant to  the  nature  and  law  of  God.  Though  it  deliver  from 
the  penalty,  it  cannot  remove  the  native  enormity  of  sin;  it 
still  remains,  and  cannot  but  remain  abominable  to  God,  and 
worthy  of  eternal  death.  Whence  God  is  displeased  with 
believers,  when  they  sin  against  him.  *' The  thing  David 
had  done,  displeased  the  Lord,"  1  Sam.  11:27.  "  The  Lord 
was  angry  with  Moses,"  Deut.  4:21.  "He  was  very  angry 
with' Aaron,"  Deut  9:20.  Though  he  be  a  Father,  he  is  a 
provoked  Father,  when  his  children  "  forsake  his  law,  and 
walk  not  in  his  judgments,"  and  therefore  he  "  visits  their 
transgression  with  the  rod,  and  their  iniquity  with  stripes;" 


CONSIDERED   AKD   O^BVIATIED*  277 

■tlioirgh  "  he  does  not  utterly  take  away  his  loving-kindness 
from  them;  nor  suifer  his  faithfulness  to  fail."  Pteal.  69:30, 
31,32.  Have  not  believers  therefore  cause  to  be  deeply  af- 
fected with  their  sins,  to  lament  them  before  God;  and  peni« 
tently  to  fly  to  the  blood  of  Christ  for  pardon,  when  they 
render  them  guilty  in  the  sight  of  God,  are  provoking  and 
displeasing  to  him.;  and  justly  deserve  his  eternal  wrath? 

But  if  we  proceed,  in  the  last  place,  to  consider  sin  with 
■respect  to  its  law-desert^  or  demerit  with  regard  to  the  pen- 
alty annexed  to  it,  by  the  justice  and  law  of  God,  in  this 
sense  Christ  "  bare  our  sins,"  for  us;  and  to©k  upon  him  all 
the  iniquities  of  those,  who  are  interested  in,  and  united  to 
him.  "  He  bare  our  sins  in  his  own  body  upon  the  tree:" 
that  is,  he  bore  the  punishment  due  to  us  for  sin,  when  he 
ofiered  himself  a  sacrifice  upon  the  cross.  "  He  was  made  a 
curse  for  us;"  and  underwent  the  curse  that  was  due  U8, 
He  was  made  "  a  surety  of  the  better  testament;"  and  so 
the  dreadful  debt  was  transferred,  from  the  principal  debtors, 
to  hinr.;  and  he  being  "  a  surety  for  strangers,"  was  made  to 
**  smart  for  it."  Thus  believers  partake  of  the  blessedness 
ascribed  to  him,  "  whose  transgression  is  forgiven,  whose 
sin  is  covered;  and' unto  whom  the  Lord  imputeth  not  ini- 
quity." And  ** there  is  now  no  condemnation  to  them  who 
are  in  Christ  Jesus."  They  are  acquitted  from  the  guilt  of 
all  their  former  sins,  upon  their  exercising  faith  in  Christ^ 
*'  Through  faith  in  his  blood,  Christ's  righteousness  is  decla- 
red, for  the  remission  of  their  sins  that  are  past,"  Rom* 
3:25.  But  how  will  their  state  of  justification  be  continued, 
and  their  sins  pardoned,  but  in  the  way  of  renewed  exercise 
of  faith  towards  our  Lord  Jesus  Christ,  and  repentance  to- 
wards God?  How  will  they  make  any  progress  in  the  divine 
life,  but  by  a  renewed  flight  to  the  fountain  of  grace,  for  new 
supplies  of  spiritual  life  and  strength?  From  whence  then 
can  any  man  fetch  arguments,  for  a  careless  indiflerence 
about  his  sins,  unless  he  be  also  careless  and  indifl^erent 
about  the  favor  of  God,  and  his  own  eternal  welfare?  "  Let 
no  man  deceive  himself  with  vain  words;"  nor  dream  of  any 
*'  inheritance  in  the  kingdom  of  Christ  and  of  God,"  while 
he  can  sin  without  care  or  fear.  For,  "  because  of  these 
things  Cometh  the  wrath  of  God  upon  the  childrcfl  of  dis- 
obedience." Eph,  5:5,6. 

You  go  on  to  argue,  "  If  believers  are  united  to  Christ,  in 
the  manner  described,  so  that  his  obedience  to  the  law  was 
24* 


278  ANTINOMIAN    PLEAS    FOR    LICENTIOUSNESS 

performed  on  their  behalf,  and  is  become  their  obedience, 
It  then  follows,  that  they  have  in  Christ  fulfilled  the  law  in  all 
respects,  and  it  can  therefore  have  no  more  demands  upon 
them;  and  consequently  they  can  be  no  more  chargeable  with 
sin;  Ror  have  occasion  to  be  concerned  about  it.  For  "  where 
there  is  no  law,  there  is  no  transgression." 

In  answer  to  this  objection,  I  shall  first  endeavor  to  show 
you,  in  what  respects  our  blessed  Saviour  has  in  our  place 
and  stead  answered  the  demands  of  the  laii\  and  thereby  de- 
livered the  believer  from  its  power  and  dominion:  and  then 
proceed  to  show,  in  what  respects  the  law  has  still  a  claim,  to 
the  believer's  observance,  notwithstanding  his  interest  in, 
and  union  to  the  Lord  Jesus  Christ. 

Our  blessed  Redeemer  has  these  several  ways  fulfilled  the 
lain  for  believers;  he  has  fulfilled  all  the  penal  demands  of 
it;  and  hath  "  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us,"  Gal.  3:13.  We  being  guilty  cirminals, 
the  law  condemns  us  to  deserved  punishment;  and  the  jus- 
tice of  God  demands  satisfaction.  The  blessed  Saviour  has 
therefore  stepped  in  between  us  and  the  avenging  justice  of 
God;  and  has  received  the  flaming  sword  into  his  own  bow- 
els. Justice  is  satisfied;  and  the  guilty  offender  released; 
upon  his  acting  faith  in  this  blessed  Surety.  The  law  does 
moreover  require  of  us  a  perfect  active  obedience,  as  we  are 
rational  and  moral  agents;  and  accordingly  the  original  terms 
of  our  acceptance  with  God  were,  "  Do  this  and  live."  "  The 
man  which  doeth  these  things,  shall  live  by  them.  But  cur- 
sed is  every  one,  that  conlinueth  not  in  all  things  of  the  law 
to  do  them."  Now  Christ  has  in  this  respect  also  answered 
the  demands  of  the  law.  He  has  "fulfilled  all  righteousness;" 
and  taken  away  the  power  of  the  lait,  as  it  is  the  "  strength 
of  sin,"  as  it  is  a  "  killing  letter,"  and  "ministrntion  of  death," 
on  the  behalf  of  all  tliat^ believe  in  him;  that  it  no  longer  de- 
mands  perfect  personal  obedience  as  the  condition  of  their  ac- 
ceptance with  God.  In  this  respect  believers  are  "  not  under 
the  law,  but  under  grace,"  Rom.  6:14.  Thus  Christ  has  per- 
formed a  passive  obedience,  to  answer  the  penalty  of  the  law, 
to  fulfil  the  precept  of  it,  whereby  justice  is  satisfied,  God  rec- 
onciled, and  the  believer  made  "accepted  in  the  Beloved."  I 
may  add  to  this,  there  is  an  infinite  mc7'it  in  this  two-fold  obe- 
dience of  our  blessed  Mediator.  He  being  an  infinite  person, 
the  value  of  his  obedience  was  proportioned  to  the  glory  and 
dignity  of  his  divine  nature;  and  he  has  therefore  by  his  fulfil- 


CONSIDERED   A?fD   OBVIATED.  279 

lin^  the  law,  purchased  all  c^race  here  and  glory  hereafter, 
for  ail  who  shall  believe  in  him,  and  he  thereby  united  to 
him.  Thus,  then,  the  believer's  "  first  husband  is  dead;  that 
they  are  loosed  from  the  law^  of  their  husbund:  And  they 
are  become  dead  to  the  law  by  the  body  of  Christ,  that  they  may 
be  married  to  another,  even  to  him  who  is  raised  from 
the  dead;"  as  the  apostle  argues,  Rom.  7:2.4. 

And  now,  in  order  to  answer  the  second  part  of  my  pro- 
mise, and  show  you  in  what  respect  the  law  has  still  a  claim 
to  the  believer's  observance;  I  must  remind  you  of  what  I 
formerly  observed  to  you,  that  the  moral  law  is  also  to  be 
considered  as  a  rule  of  living,  as  the  standard  or  directory  of 
our  conduct.  As  such,  it  is  a  copy  or  transcript  of  the  divine 
perfections,  in  particular  of  his  rectitude,  justice,  and  holi- 
ness; and  therefore  is  immutable,  like  the  infinitely  glorious 
nature  from  whence  it  was  derived.  Tt  is  utterly  inconsistent 
with  the  infinite  perfections  of  the  glorious  God,  for  him  to 
give  us  a  rule  of  life  contrary  to  what  is  contained  in  the 
moral  law.  Should  the  laiv  in  this  sense  be  abrogated  and 
buried,  the  holiness  and  justice  of  God  must  be  buried  in  the 
ruins  of  it.  Now,  though  our  blessed  Saviour  has  in  this 
sense  also  fulfilled  the  law,  he  has  fulfilled  it  to  establish  it, 
and  not  to  vacate  or  destroy  it.  He  has  fulfilled  it  as  our 
exemplary  to  give  us  a  pattern  of  obedience,  that  we  may 
walk  in  his  steps.  He  hath  fulfilled  it  to  glorify  his  heavenly 
Father,  that  in  imitation  of  him  we  also  may  glorify  him,  by 
bringing  forth  much  fruit.  In  this  respect,  then,  the  law 
retains  its  full  demand  upon  us.  "  Do  we  then  make  void 
the  law  by  faith?  God  forbid!  Yea,  we  establish  the  law," 
Rom.  3:31.  With  respect  to  the  law  as  a  rule  of  life,  our 
blessed  Saviour  assures  us,  that  it  is  easier  for  heaven  and 
earth  to  pass  away,  than  one  tittle  of  the  law  to  fail,"  Luke 
16:17.  How  vile  and  abominable,  therefore,  are  those  pre- 
tences, that  there  remains  no  law  to  regulate  our  conduct; 
that  we  are  under  no  bonds  to  obedience;  that  we  have  no 
law  to  transgress,  and  therefore  no  sins  to  lament!  Has  the 
blessed  Saviour  shed  his  precious  blood,  to  open  a  door  to 
licentiousness?  Has  he  come  to  legitimate  a  lawless,  care- 
less, worldly  and  sensual  life?  No,  surely,  he  came  with  a 
quite  contrary  view;  to  redeem  us  from  all  iniquity,  and  to 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works,'* 
Tit.  2:14.  The  law  must  certainly  be  either  the  rule  of  our 
conduct  while  we  live,  or  the  rule  of  our  final  trial  and  con- 


290  a:ntinomtan  pleas  for  licentiousness 

demnation,  in  the  day  of  Christ.  Though  our  conformity 
to  the  Imv  as  a  rule  of  life,  be  neither  an  atonement  for  our 
sins,  nor  a  purchase  of  the  divine  favor,  nor  the  covenant- 
condition  of  our  pardon  and  acceptance  with  God;  yet  it  is,  in 
the  nature  of  things,  and  in  the  doctrine  of  the  gospel,  the 
believer's  pathway  to  eternal  life.  "  He  that  saith,  I  know 
him,  and  keepeth  not  his  commandments,  is  a  liar,  and  the 
truth  is  not  in  him,"  1  John  2: 4.  "He  that  saith,  he 
abideth  in  him,  ought  himself  also  so  to  walk,  even  as  he 
walked,"  1  John  2:6.  "  Whosoever  committeth  sin,  trans- 
gresseth  also  the  law,"  1  John  3:4.  "  For  this  is  the  love 
of  God,  that  we  keep  his  commandments,"  1  John  5:  3.  "  If 
ye  fulfil  the  royal  law  according  to  the  Scripture,  Thou  shalt 
love  thy  neighbor  as  thyself,  ye  do  well,"  James  2:  8. 

And  now,  sir,  it  belongs  to  you  to  consider,  whether  the 
Antinomians  have  any  handle  at  all  for  their  licentious  prin- 
ciples, from  the  doctrine  o^  union  to  Christ,  rightly  consider- 
ed and  understood.  If  no  man  can  have  any  good  evidence 
of  his  union  to  Christ,  without  a  repentance  and  humiliation 
for  his  offences  against  God,  then  no  man  can  have  reason  to 
be  easy  and  secure  in  sinning,  from  a  presumption  of  his 
union  to  Christ.  If  the  sins  oi  believers  are  by  virtue  of  their 
union  to  Christ  more  aggravated,  than  the  sins  of  other  men, 
they  have  more  cause  than  others  to  lament  their  sins  before 
God,  and  to  be  deeply  humbled  on  the  account  of  them.  If 
believers,  as  well  as  others,  must  repent  of  their  sins,  or  per- 
ish, they  have  then  the  same  cause,  which  others  have  to 
mourn  for  their  sins,  and  with  the  greatest  detestation  to  re- 
nounce and  forsake  them.  If  believers  by  means  of  their 
union  to  Christ,  though  perfectly  justified,  are  yet  not  per- 
fectly sanctified,  but  "  in  many  things  do  all  offend;"  if 
Christ  has  not  taken  away  the  pollution  of  sin,  and  personal 
innate  guilt,  though  he  has  borne  the  curse,  and  taken  away 
the  penalty  of  sin  from  believers;  if  the  law  still  remains  a 
rule  of  obedience  to  believers;  and  if  their  deviation  from,  or 
violation  of  that  rule,  be  of  the  nature  of  sin,  and  brings  them 
under  guilt  and  defilement,  they  have  then  cause  to  be  hum- 
bled for  their  sins,  to  groan  under  the  burden  of  them,  and 
ardently  to  pant  after  deliverance  from  their  remaining  body 
of  death.  All  these  premises  are  (I  think)  fully  proved;  and 
the  consequences  cannot  therefore  be  fairly  denied.  Whence 
it  follows,  that  whoever  quiet  their  conscience  with  such  vaia 
pretences,expose  themselves  to  the  dreadful  consequences  of  a 


CONSIDERED    AND    OBVIATED.  281 

licentious  life,  divine  rejection,  and  a  wrath  to  the  uttermost. 

Thus  I  have  briefly  answered  your  several  pleas  in  favor 
of  the  libertines  of  the  present  age,  by  reasonings,  which 
cannot  fail  of  giving  you  satisfaction,  if  duly  considered. 
You  will  be  pleased  to  bear  with  me,  whilst  I  ofier  one  an- 
swer more,  which  will  equally  obviate  all  your  objections;  and 
discover  them  all  to  be  groundless,  unreasonable,  and  irre- 
ligious. 

You  will  readily  allow,  if  it  be  impossible  from  the  nature 
of  things,  that  any  who  is  truly  united  to  Jesus  Christ,  should 
be  habitually  careless  and  at  ease,  indifferent  and  indolent  in 
a  way  of  sinning,  that  your  objections  are  then  all  groundless, 
and  without  any  rational  foundation.  And  that  this  is  so, 
may  be  made  abundantly  clear  and  evident. 

If  a  true  and  sincere  love  to  God,  be  a  necessary  consequence 
of  our  union  to  Jesus  Christ,  and  be  also  utterly  inconsistent 
with  those  licentious  conclusions,  which  you  have  mentioned; 
it  will  then  follow  that  it  is  impossible  from  the  nature  of 
things,'  that  any  one  who  is  truly  united  to  Jesus  Christ, 
Bhould  be  careless,  easy,  and  indifferent  in  a  way  of  sinning. 
That  all  who  are  united  to  Jesus  Christ,  do  habitually  love 
God,  and  dwell  in  the  love  of  God,  is  expressly  asserted  by 
the  apostle,  1  John  4:16.  "  God  is  love;  and  he  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him."  And  it  is  also 
necessary  from  the  very  nature  of  our  union  to  Christ.  Being 
united  to  Christ,  we  shall  partake  of  all  the  graces  of  the 
blessed  Spirit,  which  are  in  Christ,  as  in  a  fountain  or  re- 
pository to  be  communicated  unto  us;  as  I  have  shown  you 
before,  that  this  need  not  be  insisted  on. 

Let  us  therefore  proceed  to  consider,  whether  the  love  oi 
God  be,  from  the  nature  of  it,  compatible  or  consistent  with 
a  carelessness  and  indifference  about  sinning  against  him. 
Can  we  love  God,  and  be  careless  and  indifferent  about  af- 
fronting  him,  and  loading  him  with  indignity,  at  the  same 
time?  Can  we  love  God,  and  yet  be  content  to  dishonor  his 
name,  violate  his  laws,  and  trample  his  sacred  authority  and 
attributes  under  the  feet  of  our  lusts?  This  cannot  be,  till 
love  and  hatred,  friendship  and  enmity,  become  the  same 
thing,  no  ways  to  be  distinguished.  Our  profession  of  love 
would  hardly  be  voted  sincere  by  one  oiouYfelloic  creatures^ 
who  should  find  us  easy  and  indifferent  about  injuring  his 
interest  and  reputation,  and  loading  him  with  contempt  and 
indignity.     Does  not  the  love  of  God  especially  consist  in  a 


282  ANTINOMIAN    PLEAS    FOR    LICENTIOUSNESS 

desire  of,  and  delight  in,  a  conformity  to  the  divine  nature 
and  will?  That  they  who  love  God,  dwell  in  God  and  God  in 
them;  that  as  he  is,  so  are  they  in  this  world,  1  John  4:16,17. 
And  can  they  delight  in  a  conformity  to  God,  and  yet  be 
easy  and  content  when  they  act  most  contrary  to  his  will, 
and  in  the  highest  repugnancy  to  all  his  glorious  and  iniinite 
perfections?  Does  not  the  love  of  God  consist  in  a  hatred  of 
sin^  and  of  whatever  is  displeasing  in  his  sight?  "Ye  that 
love  the  Lord  hate  evil,"  Psal.  97:10.  And  can  there  be  any 
thing  more  inconsistent,  than  being  careless  and  indifferent 
about  falling  into  such  circumstances  as  are  peculiarly  hate- 
ful and  abhorrent  to  us?  Does  not  the  love  of  God  imply  a 
love  to  his  law;  and  a  delight  in  complying  with  his  holy 
will  in  all  things?  "  O  how  love  I  thy  law!  it  is  my  medita- 
tion all  the  daf,"  Psal.  1 19:97.  "  For  1  delight  in  the  law  of 
Gud  after  the  inward  man,"  Rom.  7:22.  And  is  it  consistent, 
is  it  not  the  highest  contradiction,  to  love  the  law  of  God,  to 
delight  in  an  observation  of  it,  and  a  conformity  to  it,  and 
yet  be  indifferent  and  unconcerned  about  a  violation  of  it, 
or  a  non-conformity  to  it?  Does  not  the  love  of  God,  in 
the  nature  of  it,  imply  a  life  of  actual  obedience?  "  If  ye 
love  ine  keep  my  commandments,"  John  14:15.  *' If  ye 
keep  my  commandments,  ye  shall  abide  in  my  love," 
John  15:10.  And  can  any  thing  be  more  contradictory, 
fhan  keeping  God's  commandments,  and  a  cureless  indif- 
ferency  about  breaking  them?  Is  there  no  gratitude  m 
our  love  to  God,  no  sense  of  our  obligations  to  his  infinite 
goodness  and  compassion;  and  no  sense  of  our  ungrateful 
abuse  of  his  amazing  dispensations  of  benignity  and  mercy, 
in  our  ransom  from  hell  by  the  blood  of  his  Son,  in  our  gospel 
privileges  and  advantages,  in  our  participation  of  his  special 
distinguishing  grace,  and  in  our  hopes  of  glory?  Is  the  love 
of  the  Father  a  light  thing  with  us,  in  choosing  us  before 
others  from  the  foundation  of  the  world,  in  giving  his  own 
Son  to  redeem  and  save  us,  and  in  sending  his  Holy  Spirit 
to  fulfil  his  good  pleasure  in  our  souls,  and  fit  us  for  heaven? 
Is  the  blood  of  the  Saviovr  a  light  thing  with  us,  whereby 
we  are  ransomed  from  death  and  hell,  and  made  heirs  of  the 
future  glory?  Is  the  sanctifying,  comforting,  and  quicken- 
ing influence  of  the  blessed  Spirit  a  light  thing  with  us, 
whereby  we  are  brought  near  to  God,  enabled  to  obtain  com- 
munion with  hitn,  and  are  qualified  for  the  eternal  inheri- 
tance? Can  we  dishonor  the  Father,  trample  upon  the  blood 


CONSIDERED    AISD    OBVIATED.  283 

of  the  Son,  and  grieve  the  Holy  Spirit,  without  care,  concern, 
or  fear;  and  yet  make  pretences  to  an  union  to  Christ,  and 
to  the  love  of  God!  A  vain  dream!  A  most  inconsistent  and 
contradictory  pretence! 

I  hope,  1  have  by  this  time  given  you  sufficient  evidence, 
of  the  weakness  and  impiety  of  those  objections,  you  have 
alleged  in  favor  of  the  Antinomians:  and  would  therefore 
only  just  add  this  further  remark.  That  though  we  should 
never  dishonor  our  blessed  Saviour,  by  doubting  of  his  suffi- 
ciency  for  us,  be  our  case  what  it  will;  though  we  should 
never  indulge  distracting  doubts  and  fears,  which  will  drive 
us  from  God,  unfit  us  for  duty,  and  bring  dishonor  upon  that 
infinite  mercy  in  which  we  hope;  and  though  we  should  not 
presently  dig  up  our  foundations,  and  call  all  our  hopes  and  ex- 
periences into  question,  because  of  our  disallowed  inflfirmities; 
Yet  if  we  are  united  to  Christ,  we  cannot  fail  of  mourning  for 
our  sins,  and  bringing  them  to  the  blood  of  Christ  for  pardon; 
we  cannot  fail  to  "  groan  being  burdened,"  and  to  esteem 
our  sins  the  heaviest  burden  we  have  in  the  world:  Though 
we  may  and  ought  to  "  rejoice  always,"  in  the  riches  of  re- 
deeming mercy  and  love,  yet  we  cannot  but  lament  and  groan 
always  after  deliverance  from  the  remaining  body  of  death. 

You  proceed  to  object,  that  "  if  my  doctrine  of  the  believer's 
union  to  Christ  be  true,  you  cannot  see  how  we  can  prove  our 
justification  by  our  sanctifi cation.  For  according  to  that 
scheme,  our  justification  depends  wholly  upon  our  union  to 
Christ:  but  nothing  at  all  upon  our  sanctification.  Is  it  not 
then  the  most  rational  proceeding,  to  prove  our  justification 
by  that  on  which  it  does  depend,  rather  than  by  that  on  which 
it  does  not  depend;  by  that  which  does  justify  us,  rather  than 
by  that  which  does  not  justify  us?  Hovv'  can  we  prove  our 
justification  by  that  which  procures  no  freedom  from  guilt,  no 
title  to  the  favor  of  God,  no  claim  to  eternal  salvation?" 

In  answer  to  which  I  must  entreat  you  to  consider,  whe- 
ther there  be  any  way  so  certain  to  prove  the  existence  of 
the  cause,  as  by  the  production  of  the  efi^ect;  and  whether 
there  be  any  way  whatsoever  to  evidence  that  there  is  a 
cause,  if  there  be  no  effect,  or  if  the  effect  be  utterly  un- 
known. How  do  we  know  the  existence  of  God,  but  by  his 
word  and  works,  which  are  visible  effects  of  his  being,  and 
thereby  visible  evidences  and  discoveries  of  his  glorious  per- 
fections? To  apply  this  to  the  present  case:  How  can  we 
evidence  our  union  to  Christ,  and  our  acceptance  with  God 


284  ANTINOMIAN    PLEAS    FOR    LICKNTI0USNES3 

thereby,  but  by  the  actings  of  grace,  and  the  fruits  of  right- 
eousness,  which  are  the  elfects  of  if?  The  subject  matter  to 
be  made  evident  to  our  consciences,  is  this,  that  we  have 
received  the  Lord  Jesus  Christ  by  faith,  so  are  united  to  him, 
and  thereby /ws/i/i'e(Z  in  the  sight  of  God.  Well,  if  this  be 
so,  "  the  life  which  we  now  live  in  the  flesh,  we  live  by  tho 
faith  of  the  Son  of  God,"  Gal.  2;20.  "  We  are  purifying 
ourselves,  even  as  he  is  pure,"  1  John  3:3.  If  we  "  have 
received  Christ  Jesus  the  Lord,  we  also  walk  in  him,"  CoL 
2:6.  And  do  we,  upon  an  impartial  trial,  find  this  so?  Do 
we  live  in  an  humble,  constant  dependance  upon  the  Lord 
Jesus  Christ,  as  the  fountain  of  all  grace,  and  the  author  of 
our  eternal  salvation?  Do  we  hate  every  false  way,  and  crucify 
our  flesh  with  its  affections  and  lusts?  Do  we  live  in  the 
love  of  God,  and  carefully  and  seriously  attend  every  way  of 
known  duty  towards  him?  Do  we  live  in  the  love  of  our 
neighbor,  and  are  we  conscientious  in  performing  the  duties 
oi  every  relation  and  character  we  sustain?  And  do  we  la- 
ment before  God  the  imperfections  we  find  in  these  attain- 
ments, and  earnestly  pray  and  strive  for  a  further  progress  in 
holiness? — This,  all  this,  is  the  necessary  fruit  of  our  union 
to  Christ,  and  of  our  justijication  before  God  thereby;  is  not 
this,  therefore,  the  proper  and  only  evidence  thereof?  And 
is  there  any  thing  without  this,  which  can  give  us  any  scrip- 
ture-evidence of  our  justification?  The  Antinomians  may 
pretend  to  evidence  their  justification  by  their  Joi/  and  com- 
fort. But  how  came  they  by  their  joy  and  comfort,  if  they 
have  not  previous  evidence  of  their  justified  state?  How  can 
they  rejoice  in  the  favor  of  God,  before  they  have  good  evi- 
dence  of  their  interest  in  it?  Without  this,  their  joy  is 
groundless,  and  is  an  evidence  of  nothing  in  the  present 
case,  but  their  willingness  to  deceive  themselves.  With 
this,  there  is  no  need  of  joy  for  that  evidence,  of  what  is 
already  confrmed  by  a  much  better  witness.  I  therefore 
conclude,  that  as  the  Scripture  no  where  makes,  and  as  the 
reason  and  order  of  things  no  way  allows,  joy  and  comfort  to 
be  evidences  of  our  justified  state,  we  should  see  to  it,  that 
we  clear  up  our  title  to  the  divine  favor,  by  better  evidence. 
And  what  other  can  we  possiby  find,  but  what  I  am  pleading 
for?  This,  the  apostle  assures  us,  is  the  proper  evidence, 
by  which  "  the  children  of  God  arc  manifest,  and  the  chil- 
dren  of  the  devil.  Whosoever  is  born  of  God,  doth  not  com- 
mit  sin;"  and  "  whosoever  doeth  not  righteousness,  is  not  of 


CONSIDERED    AND    OBVIATED.  286 

God,"  1  John  3:  9,  10.  They,  therefore,  who  reject  this 
evidence,  would  do  well  to  consider,  whose  children  they  are, 
according  to  this  determination  of  the  apostle. 

Upon  the  whole,  then,  our  unioii  to  Christ  is  so  far  from 
affording  the  least  plea  for  licentiovsness,  that  it  should  be 
considered  as  the  strongest  argument,  and  the  most  power- 
ful incentive,  to  an  hurnhle,  penitent,  watchful,  holy  and 
heavenly  life. — Are  we  itnifed  to  Christ?  Are  we  "  members 
of  his  body,  of  his  flesh,  and  of  his  bones?"  Surely,  then, 
we  must  derive  vital  influences  from  such  a  fountain  of  spi- 
ritual life,  and  be  *'  partakers  of  his  holiness."  If  we  find 
not  this  blessed  effect  in  some  good  degree,  in  vain  are  our 
pretences  to  an  interest  in  Christ,  or  union  to  him. — Are  we 
united  to  Christ,  and  thereby  made  partakers  of  his  inestima- 
ble benefits?  Surely,  then,  it  concerns  us  to  endeavor  to 
live  answerahhj  to  so  high  a  dignity,  and  such  an  honorable 
relation.  Surely  it  concerns  us  to  testify  our  gratitude  to 
such  an  infinite  Benefactor,  by  living  to  the  praise  of  the 
glory  of  his  grace  and  love.  With  what  abhorrence,  there- 
fore, should  such  licentious  thoughts,  as  you  have  suggested, 
be  entertained  by  all  the  true  disciples  of  the  holy  Jesus,  as 
not  fit  to  be  so  much  as  once  "  named  among  saints!" 

If  you  can  have  patience  with  me,  1  would  briefly  offer 
one  argument  more,  in  favor  of  the  doctrine  I  have  insisted 
upon,  which  must  recommend  it  as  infinitely  preferable,  in 
point  oi  safety,  to  either  of  the  contrary  extremes.  By  act- 
ing up  to  these  principles  of  mine,  you  can  be  in  no  danger, 
as  to  the  future  and  final  event,  since  you  will  be  hnilt  upon 
Christ  Jesus  the  sure  foundation  of  ho[)e,  and  by  grace  deri- 
ved from  him,  bring  forth  those  fruits  of  holiness  and  righte- 
ousness, which  must  end  in  eternal  life.  If  the  Arminians 
are  right,  you  also  are  right.  For  you  have  the  same  sinceri- 
ty, the  same  good  xcorhs,  which  any  of  them  may  have  to  de- 
pend upon  for  justification  and  salvation.  And  it  can  be  no 
prejudice  to  your  salvation,  that  you  obtained  these  in  a  \vv 
of  dependauce  upon  Christ  only,  as  well  as  in  a  way  oV dili- 
gent activity.  If  the  Antinomians  are  right,  you  also  art- 
right.  For  you  depend  only  upon  Christ  for  righteousness  uim 
strength,  as  well  as  they;  and  it  can  no  ways  be  injurious  to 
you,  that  you  have  insisted  upon  the  necessity  oi  holincf^s,  as 
the  way  leading  to  eternal  life.  But  novv.to  turn  the  table's, 
if  they  who  plead  (or  just  if  cntion  by  worlcs,  are  at  last  found 
in  a  mistake;  and  instead  of  building  upon  Christ  Jesits,  arrK 
the  sovereign  grace  of  God  in  him,  are  built  upon  the  sand. 
25 


286  WALKING^   WITH    GOD. 

OT  if  they  who  disclaim  the  necessity  of  holiness,  are  too  lats 
found  in  a  mistake,  and  sorted  among  the  workers  of  iniquity j 
what  will  become  of  their  hopes!  How  dreadful  will  their 
disappointments  be! 

That  you  may  be  found  united  to  Christy  and  may  be  built 
up  in  faith  and  holiness,  with  peace  and  comfort,  unto  God's 
boavonly  kingdom,  is  the  earnest  desire  and  prayer  of, 

Sir,  your,  «Scc. 


LETTER    XIX. 

PARTICULAR  ADVICES  AND  DIRECTIONS   FOR  A  CLOSE 
AND  COMFORTABLE  WALK  WITH  GOD. 

SIR, 

You  justly  observe,  that  "  accordirtg  to  my  former  letters, 
a  religious  life  must  be  a  course  of  serious,  earnest,  and  assi- 
drious  application."  And  you  have  therefore  good  reason  to 
be  ''  solicitous  in  your  inquiry,  how  you  must  '  give  diligence 
t(*  make  your  calling  and  election  sure;'  and  how  you  shall 
find  that  -peace  and  pleasure  I  speak  of,  in  your  walk  with 
God?*'  But  there  is  no  cause  at  all  of  any  apprehension,  that 
you  ^'  shall  weary  me  out,  with  the  continual  burdensome 
tasks  yon  are  imposing  upon  me."  Indeed,  sir,  you  can  no 
way  gratify  me  more,  than  by  putting  it  in  my  power,  to  be 
any  way  serviceable  to  your  best  interest.  I  sincerely  thank 
you,  that  you  are  now  giving  me  the  satisfaction,  of  proposing 
"  some  directions  for  a  close  walk  with  God."  It  is  an  affair 
of  the  utmost  consequence  to  myself,  as  well  as  to  you:  an 
affair  too  little  considered,  even  by  those  of  whom  we  must 
"  hope  the  better  things,  that  accompany  salvation:"  and  an 
affair,  in  which  I  have  cause  with  shame  to  confess,  that  my 
remissness  has  turned  to  my  unspeakable  disadvantage.  Let 
us,, then,  as  in  the  presence  of  God,  resolve,  by  the  assistance 
of  his  Spirit  and  grace,  not  only  to  consult,  but  to  practise 
such  methods  of  piety,  as  may  be  likely  means  to  sweeten  the 
fatigues  of  life,  prepare  us  to  encounter  the  last  enemy,  and 
give  us  a  refreshing  prospect  of  our  future  inheritance.  ^ 

I  shall  endeavor,  according  to  your  desire,  to  be  plain^ 
familiar  and  practical,  in  the  directions  and  counsels  which  I 
am  now  to  lay  before  you.     And  here  my  advice  to  you  is, 

L  That  you  endeavor  to  obtain  and  maintain  a  deep  im- 
pression of  this  important  truth,  that  you  have  but  one  busi. 
ntss  to  do;  and  that  every  atlair  and  conduct  of  human  life 


WALKING   WITH    GOD.  387 

must  be  calcuJafcdfor,  ^nd  siibseriiient  to,  that  one  great  end 
of  your  being.     God  has  made  \isfor  himself,  to  glorify  and 
enjoy  him.     We  are  but  <'  pilgrims  and  strangers  upon  earth;" 
and  "  have  here  no  continuing  city."     There  is  another  stat-e 
before  us,  a  state  of  everlasting  residence,  a  state  where  wg 
must  be  unspeakably  and  inconceivably  happy  oi  miserable,  to 
all  eternity.     Our  whole  work  therefore  is,  to  be  "  pressing 
towards  the  mark  for  the  prize  of  oui   high  calling;"  to  be 
looking  to,  and  preparing  for,  "  another  and  better  country, 
even  an  heavenly."     This,  I  say,  is  our  whole  business;  and 
therefore  not  to  be  enterprized  as  a  secondary  concern,  not 
to  be  crowded  into  a  corner,  to  make  room  for  more  agreea- 
ble entertainments;  nor  to  be  attended  only  at  our  vacant 
hours,  when  disencumbered  from  our  worldly  business  and 
sensual  gratifications.     "  To  fear  God   and  keep  his  com- 
mandments, is  the   whole  of  man."     You  will   not  so  far 
misunderstand  me,  as  to  suppose,  that  I  am  inculcating  the 
necessity  of  a  recluse   life,   wholly   taken   up  in  devotion, 
wholly  separated  from   the  common  business  and  society  of 
the  world.     No!  I  am  only  recommending  to  you  and  t&my' 
self,  a  due  sense,  that  we  are  under  obligations  in  point  of 
duty  and  interest,  to  serve  God,  and  thereby  to  promote  our 
eternal  welfare,  as  well  at  one  time,  as  another;  and  as  much 
in  one  business  of  life,  as  another;  as  much  in  our  secular 
affairs,  domestic  concerns,  company,  and  diversions,   as  ia 
the  special  duties  of  religion  and  devotion.     Though  these 
call  for  the  more  solemn  engagement  of  the  whole  soul  ia 
their  performance,  being  immediately  directed  to  God  hirw- 
self;  yet  the  other  also  are  to  be  done  in  obedience  to  God, 
and  with  an  eye  to  his  glory.     So  that  we  have  but  one  busi-^ 
ness;  though  we  have  a  great  many  duties  of  variouB  kinde 
belonging  to  it. 

Resolve  then,  to  engage  in,  and  to  endeavor  to  maR?\ge 
every  affair  of  common  life,  out  of  duty  to  God,  with  a  spirit- 
ual frame  of  soul,  and  with  a  hearty  desire  therein  to  "show 
yourself  approved  unto  God.  Whether  you  eat  or  drink,  m 
whatever  you  do,  do  all  to  the  glory  of  God ."  Ccnsidcr  there- 
fore, that  you  have  the  same  God  to  deal  with,  the  same  om- 
•nicient  eye  to  observe  and  remember  your  thoughts,  views, 
affections,  frames,  ianguage,  and  behaviour,  v.'hiic  conversaijit 
in  the  common  affairs  of  life,  as  when  upon  your  knees  in  your 
closet  or  family,  or  in  the  public  worship  of  God's  house:  and 
that  the  same  ui)right  views,  the  same  holy  desires,  the  same 
faith  in  Christ,  aie  necessary  in  the  one,  as  w.  the  other,  if 


2dS  WALKING    WITH    GODs 

you  would  have  them  acceptable  to  God.  This  considera' 
tion  duly  impressed,  is  the  true  philosopher'' s  stone ^  that  turns 
all  to  gold.  This  will  make  every  thing  serve  as  a  fresh 
gale,  to  waft  us  forward  to  our  desired  harbor. 

2.  Be  solemnly  careful  to  attend  upon  all  the  "ordinances 
of  God,"  without  any  reserve.  The  dnties  and  ordinances 
of  religion  belong  to  the  r^a;*/,  which  God  has  appointed  us  ta 
walk  in,  in  order  to  our  salvation:  and  we  must  be  found  in 
kis  way,  as  we  would  expect  his  presence  and  blessing. 
Herein  be  therefore  careful  to  have  no  reserve.  Let  every 
duty,  whether  of  the  closet,  the  family,  or  public  worship,  be 
diligently  and  constantly  maintained,  each  in  its  proper  sea- 
son. Live  in  the  omission  of  none  of  them;  nor  let  any 
ordinary  occurrence  or  excuse  divert  and  put  you  by,  when 
ike  proper  season  and  opportunity  calls  for  your  attendance  on 
LMcm.  You  are  under  the  same  obligations  at  all  times,  as  at  any 
time,' to  perform  duty;  and  to  observe  a//  duties,  as  to  observe 
aey.  For  they  are  all  required  by  the  same  authority;  and 
to  be  performed  to  the  same  object,  and  for  the  same  end. 
lie  therefore  who  lives  in  the  wilful  neglect  of  any  known 
«luty,does  thereby  turn  his  back  upon  God  and  his  salvation. 
Herein  then,  the  greatest  care  should  be  exercised,  that  we 
may  "  prove  (or  know  and  do)  what  is  the  good,  and  perfect, 
and  acceptable  will  of  God"  concerning  us. 

You  should  also  remember,  that  the  duties  of  religious 
worship  are  to  be  peiformed  to  an  "omniscient  and  heart 
searching  God;"  a  God  who  cannot  be  deceived,  and  will  not 
be  mocJied;  a  God,  who  "  will  be  sanctified  in  all  them  that 
come  nigh  him,"  and  who  will  highly  resent  our  "  flattering 
him  with  our  lips,  and  lying  to  him  with  our  tongues,  when 
our  hearts  are  far  from  him."  You  should  therefore,  be  care- 
ful, by  previous  meditation,  to  obtain  a  lively  sense  of  the 
infinite  perfections  of  the  glorious  God  to  be  worshipped,  of 
the  nature  and  importance  of  the  duty  to  be  attended;  and  to 
have  your  affections  inflamed  and  much  engaged,  when  you 
come  into  God's  immediate  presence,  in  any  ordinance  of 
religious  worship.  You  should  "  keep  your  heart  with  all 
diligence;"  watch  against,  and  carefully  suppress  every  rovirg 
and  wandering  thought,  endeavor  to  retain  a  lively  impres- 
sion of  the  divine  presence;  and  to  keep  up  a  devout,  spirit- 
ual frame  of  soul,  while  in  the  performance  of  the  worship 
of  God.  Our  transactions  with  God,  in  the  duties  of  religious 
worship,  above  all  things  call  for  the  greatest  seriousness, 
watchfulness,  and  care.     And  all  the  pains  we  can  take  in 


WALKING   WIlTK    GOlO.  i'&i? 

this  matter,  will  prove  too  little;  we  shall  still  have  cause  to 
lament  our  great  defects;  and  to  mourn  after  tlie  pardon  of 
the  "  iniquity  of  our  holy  things,"  through  the  blood  of 
Christ. 

3.  Remember,  that  as  you  lie  at  mercy,  so  you  have  a 
mercy-seat  to   repair  to;  and  that  you  may  "  sow  in  hope." 
It  is  true,  that  we  neither  have  nor  can  have  any  claim  to  the 
mercy  of  God,  on  account  of  any  thing  that  we  do  or  are  able 
to  do  in  religion.     *'  Not  for  your  sakes  do  I  this,  saith  the 
Lord  God,  be  it  known  unto  you.     Be  ashamed  and  con- 
founded for  your  own  ways,  O  house  of  Israel."     But  yet  i1  m 
also  true,  that  the  infinite  mercy  of  God  is  more  than  equal  to 
all  our  unworthiness,   to  all  our  difficulties,  and   to  all  our 
wants.     *'  There   is  forgiveness  with  God,   tliat  he  may  be 
feared;  and  with  him  is  plenteous  redemption."     And  '*  God 
is  in  Christ  reconciling  the  world  to  himself,  not  imputing 
their  trespasses."     You    should  approach  the    presence   of 
God,  not  only  with  a  most  abasing  sense  of  your  sinfulness, 
pollution,  and  unv/orthiness;  and  with  most  earnest  importu- 
nity for  the  influences  of  his  Spirit  and  grace:  but  also  with 
an  humble  confidence  in  the  riches  of  his  infinite  mercy;  and 
with  a  supporting  kope^  that  for  his  own  sake,  and  for  his  Son's 
sake,  (though  not  for  yours,)  he  will  accept,  pardon,  sanctify, 
and  save  you.     While  you  are  entertaining  hard  thoughts  of 
God,  giving  in  to  desponding  frames,  and  nouiishirig  your 
distracting  discouraging  fears,  you  are  dishonoring  God  our 
Saviour,  grieving  the  Holy  Spirit,  hardening  your  own  heart, 
and  going  further  and  further  from  mercy.     Come  therefoTC 
before  God,  self-loathing  and  self-condemning,  yet  not  v/itU 
a  distrustful  dread:  but  come  to  him  with  expectation  and 
dependance.     Plead  the  merits  of  his  Son;  plead  the  rich€C 
of  his  boundless  grace;  yea,  plead  your  own  misery  and  want 
before  him:  hope  in  his  mercy,  and  v.'ait  for  his  salvation. 

4.  Remew  your  past  life;  and  be  diS  particular  as  you  can, 
in  your  "  repentance  toward  God,"  as  also  in  setting  all  thing* 
right  with  your  neigkhor.  It  is  our  duty  particularly  to  con- 
fess and  lament  our  sins  before  God;  those  especially  which 
are  peculiarly  aggravated,  or  have  been  H'illingly  or  custom- 
arily indulged.  It  is  our  duty  particularly  to  make  up  all 
breaches  with  our  neighbor,  and  to  repair  all  injuries  we  have 
done  him,  as  far  as  possible.  It  is  therefore  necessary,  to 
call  ourselves  to  account  for  all  the  past  conduct  of  our  lives, 
both  toward  God  and  man. 

Look  back  then  to  your  early  age,  and  bring  the  sins  of 
25* 


:590  WALKING    WITH    GOD. 

your  youth  to  remembrance.  Confess  them  particularly, 
lament  them  before  God,  and  lift  up  your  ardent  and  fre- 
quent petitions  to  him,  that  he  would  not  "  remember  the 
sins  of  your  youth,  nor  your  transgressions."  Continue 
your  view  to  the  successive  periods  of  your  life.  Consider 
what  duties  you  have  omitted^  whether  personal  or  relative; 
what  parts  of  instituted  worship  you  have  neglected,  or  by 
a  careless,  hypocritical,  and  trifling  performance,  have  slight- 
ed and  profaned,  whether  in  your  closet,  in  the  family,  or  in 
the  house  of  God.  Consider  what  relations  you  have  sustain- 
ed, and  what  have  been  your  special  defects  in  each  of  them. 
"  Humble  yourself  in  the  sight  of  God,"  on  account  of  them 
all:  "  Cry  to  him"  for  pardon,  in  the  blood  of  Christ;  and  for 
grace  and  strength  to  serve  him  acceptably,  by  a  right  dis- 
cbarge of  your  respective  duties,  in  each  station  and  circum- 
stance of  life,  as  well  as  by  a  due  performance  of  the  several 
offices  of  devotion.  Consider  your  many  sins  of  commission^ 
according  to  their  respective  natures  and  aggravations.  Con- 
fess them  before  God;  and  confess  the  innumerable  multi- 
tude which  were  unobserved  when  committed,  or  forgotten 
•since.  Endeavor  to  impress  a  just  sense  of  their  number, 
enormity,  and  guilt,  upon  your  conscience,  till  you  are  for- 
ced to  groan  out  that  language  of  a  repenting  soul:  "Innu- 
merable evils  have  compassed  me  about,  mine  iniquities  have 
taken  hold  upon  me,  they  are  more  than  the  hairs  of  my  head, 
therefore  my  heart  faileth  me."  Endeavor  to  bring  them  all 
(those  which  you  can  remember,  by  a  particular  enumeration; 
those  which  you  cannot  remember,  by  a  general  confession) 
to  the  "  fountain  set  open  for  sin  and  for  uncleanness."  Pray 
for  faith,  and  endeavor  to  trust  in  the  infinite  merits  of  the 
Redecimer's  blood,  and  the  infinite  mercy  of  the  God  of  all 
grace,  for  a  free  pardon  of  all  your  sins,  how  extensive  so- 
eier  in  their  number,  how  great  soever  in  their  aggravations. 
Thus  endeavor  to  have  your  past  account  balanced  by  the 
blood  of  Christ. 

In  like  manner,  be  careful  to  review  the  defects  of  the 
duties,  and  the  violations  of  the  precepts,  of  the  second  table 
of  the  moral  law.  Consider  whether  there  be  none  who  have 
offered  you  vijuries  and  indignities;  and  see  to  it,  that  from 
your  heart  you  forgive  them  their  trespasses,  and  that  you 
remember  each,  of  them  at  the  throne  of  grace,  seeking  mer- 
cy for  them,  as  for  your  own  soul.  Consider  what  differences 
aiid  controversies  you  have  maintained  with  any  man;  and 
in  the  most  kind  and  coiidcaceiiding  manner,  attempt  aU 


WALKING    WITH    GOD.  291 

reasonable  methods  of  reconciliation,  committing  the  case 
to  God  by  prayer.  Consider,  whether  in  the  course  of  your 
life  vou  have  not  some  way  or  other  been  injurious  to  your 
neighbor  by  word  or  i\et(\,  in  your  conunerce  or  conversation; 
and  never  rest,  till  you  have  made  reparation  and  satisfaction, 
if  any  thing  of  that  kind  can  be  remembered.  Consider  whe- 
ther there  be  no  enmity,  or  rancor  of  spirit,  no  prejudice  or 
ill-will,  harbored  in  your  breast  against  any  man;  and  never 
rest  till  you  feel  an  universal  benevolence  to  every  individ- 
ual of  the  human  race,  and  have  that  love  in  exercise  which 
is  the  "  fulfilling  of  the  law."  Consider  whether  you  have 
"  learned  of  Christ  to  be  meek  and  lowly  of  heart,"  to  live 
in  peace  and  kindness;  and  be  excited  by  "  the  gentleness 
of  Christ,"  to  maintain  the  exercise  oi'  those  fruits  of  the 
Spirit,  "  love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, meekness,  tempeiance."  Consider  whether  you  have 
practised  sufficient  liheralitij  towards  the  poor  and  indigent; 
and  consult  how  you  may  now  so  "  cast  your  bread  upon  the 
water,  as  to  find  it  again  after  many  days."  And  in  a  word, 
seek  pardon  through  the  blood  of  Christ  for  all  your  past  de- 
fects; and  consult  how  you  may,  for  the  future,  render 
yourself  the  most  extensive  blessing  to  the  world,  while 
you  live  in  it. 

5.  Be  very  careful,  faithfully  to  discharge  the  respective 
duties  of  the  several  relations  you  sustain.  God  having  pla- 
ced you,  sir,  in  a  station  of  public  trust;  he  calls  upon  you  in 
the  language  of  Jehoshaphat  to  his  judges:  "  Take  heed 
what  ye  do,  for  you  judge  not  for  man,  but  for  the  Lord, 
who  is  with  you  in  the  judgment;  therefore  now  let  the 
fear  of  the  Lord  be  upon  you,  take  heed  and  do  it."  It 
W'ould  be  arrogance  in  me,  to  pretend  to  direct  you  in  the 
particular  duties  of  your  honorable  station;  and  the  particu- 
lar methods  of  discharging  them.  It  is  your  concern,  in  the 
execution  of  your  trust,  to  approve  yourself  "  a  minister  of 
God  to  his  people  for  their  good;  a  terror,  not  to  good  works, 
but  to  the  evil;"  the  patron  and  defender  of  the  oppressed 
and  injured,  and  an  impartial  restrainer  and  punisher  of  the 
vicious  and  immoral;  a  shining  pattern  of  a  regular  life; 
and  one  that  "  seeks  the  welfare  of  your  people." 
Allow  me  further  to  observe. 

As  you  are  likewise  remarkably  blessed  in  your  conjugal 
relation,  that  a  full  compliance  with  the  law^s  of  Christianity 
will  greatly  add  to  your  mutual  ha})piness.  I  do  not  mean 
by  this,  to  recommend  to  you  that  love,  tender  affection,  and 


292  WALltiNG    WITH    GOD. 

most  obliging  kindness,  which  the  word  of  God  enjoins  upon 
all  in  that  relation;  and  which  is  so  absolutely  necessary  to 
all  such,  in  order  to  their  present  comfort  or  future  happiness; 
since  in  these  things  you  have  practically  declared  to  the 
world,  that  you  stand  in  no  need  of  a  monitor.  But  what  I 
would  particularly  offer  to  your  consideration,  is,  that  the 
soul  is  the  principal  part  of  human  nature:  and  consequently 
the  principal  object  of  love  and  regard,  in  that  near  and  inti- 
mate relation.  It  should  therefore  be  the  chief  care  of  those 
who  are  thus  nearly  united,  to  live  together  as  "  fellow- 
heirs  of  the  grace  of  life,"  to  assist,  counsel,  quicken  and 
comfort  one  another,  in  the  ways  of  God  and  godliness;  and 
to  consult  all  proper  methods  to  promote  each  other's  spiritual 
and  eternal  welfare.  Thus  the  bonds  of  union  and  motives 
of  dearest  alTection  will  be  more  than  doubled.  This  will 
render  such  persons  blessings  to  each  other  indeed;  and 
lay  a  foundation  for  joy  to  all  eternity. 

You  are  peculiarly  favored  with  regard  to  a  pleasant  and 
delightful  offspring.  And  upon  the  birth  of  each  of  your 
children,  the  Lord  does  (as  it  were)  say  unto  you,  as  Pha- 
raoh's daughter  to  Moses'  mother,  "  Take  this  child,  and 
nurse  it  for  me."  You  should  accordingly  take  early  care, 
to  endeavor  the  forming  their  minds  to  the  knowledge,  fear, 
and  service  of  God.  You  should  not  only  teach  them  their 
Catechism,  whereby  a  summary  of  christian  doctrines  may 
be  laid  up  in  their  memories:  but  study  in  a  plain,  easy,  and 
familiar  manner,  to  adapt  your  instructions  to  their  under- 
standings, and  endeavor  to  acquaint  them  with  the  great 
things  of  their  eternal  peace.  You  should  endeavor  not  only 
to  give  them  a  doctrinal,  but  a  practical  acquaintance  with 
the  duties  of  Christianity;  and  as  soon  as  possible,  put  them 
upon  the  stated  exercise  of  religious  duty.  You  should  in 
the  most  kind,  affectionate  manner  possible,  endeavor  to  re- 
strain their  vicious  inclinations  and  practices,  and  instil  into 
them  principles  of  reverence  to  the  aged,  of  honor  and  grati- 
tude to  their  parents,  of  kindness  and  love  to  one  another,  and 
of  piety  and  mercy  to  the  indigent  and  distressed.  You  should 
with  constant  and  importunate  ardor  of  soul,  wrestle  with 
God  for  their  spiritual  welfare;  and  even  "  travail  in  birth,  to 
see  Christ  formed  in  their  souls."  This  is  the  way  to  make 
them  isideed  blessings  in  their  generation,  to  make  them  hap- 
py while  they  live,  happy  when  they  die,  and  happy  forever. 
By  this  means,  therefore,  show  that  you  love  them  indeed. 

To  this  I  must  add,  that  you  are  under  a  liiie  obligation  to 


WALKING   WITH   GOD.  293^ 

take  care  of  the  souls  of  your  servants,  as  of  your  chilJren; 
and  in  like  manner  to  instruct  them,  and  to  impress  upon  their 
minds  the  vast  concerns  of  eternity.  For  you  should  always 
remember,  that  the  soul  of  yoar  meanest  slave  is  of  more 
value  than  this  whole  world. 

I  shall  only  subjoin  under  this  head,  that  you  sustain  the 
character  of  a  neighbor,  unto  which  aie  many  duties  annex- 
ed. The  poor  you  have  always  with  you,  to  whom  yo«  owe 
charitable  and  compassionate  relief.  You  have  frequeitoc> 
casions  of  conversation,  which  should  be  "  good  to  the  use  of 
edifying,  that  you  may  administer  grace  to  the  hearers."  You- 
have  special  interest  in  and  influence  upon  many;  this  you 
should  improve  with  care,  for  their  spiritual  advantage.  You 
will  find  frequent  occasion  to  exhort  and  to  reprove  ethers, 
which  should  be  done  with  such  unatfected  seriousness  and 
kindness,  condescension  and  humility,  as  wiH  both  touch  the 
conscience,  and  engage  the  afiections;  and  thereby  have  a 
prospect  of  success.  In  fine,  you  should  watch  for  opportu- 
nities to  do  what  service  you  can,  both  to  the  bodies  and  souls 
of  your  neighbors,  and  thereby  fulfil  the  royal  law  of  love. 

6.  Walk  by  rule,  in  an  exact  observance  of  stated  devo- 
tions. We  are  exhorted  to  "  walk  circumspectly,  redeeming 
the  time;"  to  be  "  always  abounding  in  the  v^'ork  of  the  Lord;" 
doing  the  "  duty  of  every  day,  in  its  day;"  of  every  season,  in 
its  season.  And  to  time  things  to  the  "best  advantage,  to  me-^ 
thodize  things  well,  and  be  steady  to  some  certain  rules  of 
proceedings, "will  very  much  befriend  a  life  of  religion.  We 
are  counselled  to  be  "  in  the  fear  of  the  Lord  all  the^  day 
long;"  to  "  pray  without  ceasing,"  and  to  "  meditate  on  God's 
Jaw  day  and  night."  Nothing  can  be  of  greater  importance 
to  our  present  or  future  happiness,  than  a  careful  compliance 
with  these  divine  precepts. 

You  should  therefore  heginihe  day  with  God.  When  you 
wake  in  the  morning,  let  God  have  your  j^r.s^  thoughts.  Lift 
up  your  heart  to  him,  with  tJiankfulness  for  the  preservation  ©f 
the  night;  and  in  supplication  to  him  for  his  presence  with 
you,  in  the  duties  of  the  succeeding  day.  After  such  ejacu- 
lations, before  you  rise  from  bed,  you  will  do  well  to  consider 
with  vourself,  what  are  the  duties  before  you  this  day,  where- 
bv  God  may  be  most  glorified,  your  spiritual  interests  best 
subserved,  and  you  most  useful  in  your  generation.  Whilst 
arising  from  bed  and  dressing  yourself,  entertain  meditations 
upon  subjects  suited  to  the  occasion,  such  as  the  necessity 
of  your  resurrection  from  spiritual  death,  or  the  certainty  and 


294  WALKING  WITH    GOD. 

consfiquences  of  the  final  resurrection  at  the  great  day  of 
Christ's  appearing  and  kingdom;  the  necessity  of  your  being 
clothW  with  the  righteousness  of  Christ;  or  the  glorious  liv- 
ery, in  which  you  hope  to  appear  before  the  tribunal  of  your 
judge,  when  you  shall  shine  as  the  firmament,  and  as  the 
stars  for  ever  and  ever.  These,  or  such  like  meditations,  a 
variety  whereof  will  readily  offer  to  your  mind,  may  be  an 
excellent  means  to  put  your  soul  into  a  proper  frame  for  the 
duties  before  you. 

Wken  risen  from  bed,  retire  as  soon  as  you  conveniently 
can  into  your  closet.  Read  some  portion  of  the  word  of  God; 
mixing  it  with  faith,  giving  a  close  attention,  making  devout 
retlecuons,  and  occasional  ejaculations  of  prayer  and  praise, 
accor(iing  to  the  subject-matter  you  are  entertained  with. 
After  reading,  pause  a  while,  and  endeavor  to  affect  your 
mind  with  lively  impressions  of  the  infinite  perfections  of  the 
glorious  Majesty  before  whom  you  are  approaching.  Lift  up 
your  eyes  to  God,  with  fervent  aspirations  after  the  influences 
of  his  blessed  Spirit,  to  "  help  your  infirmities,"  to  "  teach 
you  to  pray,"  as  you  ought;  and  to  "  make  intercessions  for 
you,  with  groanirigs  which  cannot  be  uttered."  Thus  in  the 
name  of  Christ  bow  your  knees  before  God,  with  an  awful 
sense  of  the  infinite  distance  between  him  and  you,  and  of 
your  entire  unworthincss  of  his  favor;  yet  with  an  humble 
hope  and  confidence  in  his  infinite  grace  and  mercy  in 
Christ:  and  keep  up  a  strict  and  continual  guard  over  your 
thoughts  and  affections,  that  they  do  not  wander  from  the 
business  before  you,  and  render  the  duty  a  mere  superficial 
lip-service. 

From  your  closet  proceed  to  the  duties  o{  family -worship. 
Call  your  wliolo  household  together,  let  none  be  absent. 
Read  a  chapter  in  the  sacred  Bible:  and  I  would  advise  you 
commonly  to  read  in  course,  that  the  whole  word  of  God  may 
be  read  in  your  family.  Perhaps  it  may  be  an  agreeable 
practice,  and  most  for  edification,  to  read  in  the  Old  Testa- 
ment one  part  of  the  day,  and  in  the  New  Testament  the 
other.  I  would  advise  you  to  sing  part  of  a  psalm;  and  then 
pray  with  your  family.  Which  done,  gravely  dismiss  them 
to  their  respective  secular  occupations. 

Having  thus  carried  yourself  and  family  through  the  morn- 
ing sacrifices,  do  not  suppose,  that  you  are  now  discharged 
from  all  religious  and  spiritual  concerns,  until  the  return  of 
the  stated  times  of  divine  worship;  but  "  keep  your  soul  dili- 
gently," study  to  preserve  and  cherish  still  a  spiritual  frame. 


WALKING    WITH    GOD.  295 

Intermix  frequent  occasional  meditations  and  ejaculations, 
with  all  the  business  you  are  engaged  in.  Alter  dinner^  I  would 
advise  you  to  retire  again  to  your  closet  for  some  exercises  of 
devotion.  Imitate  David  and  Daniel  in  the  frequency  of  your 
secret  retirements;  and  make  it  your  stated  rule,  at  evenings 
in  the  inorfiingy  and  at  noon  to  pray  ^  and  to  let  God  hear  your 
voice. 

Choose  some  convenient  time  every  day  for  religious  medu 
tation,  and  solemn  refection.  Daily  spend  half  an  hour,  at 
least,  in  this  useful  and  delightful  employment;  and  more, 
when  your  circumstances  will  allow  it.  Let  the  time  be  sta- 
ted; and  let  no  ordinary  avocation  prevent  your  duly  attend- 
ing upon  this  exercise,  at  the  return  of  the  appointed  season. 
Perhaps  experience  will  teach  you,  with  the  patriarch  Isaac, 
to  choose  the  evening  for  this  service.  But  this  depends  upon 
the  respective  business  and  circumstances  of  life,  and  dispo- 
sitions of  mind,  of  each  particular  person.  The  whole  word 
of  God  will  afford  you  matter  for  your  meditation;  that  you 
have  a  large  field  before  you,  enough  to  keep  you  happily 
employed  to  all  eternity:  but  the  perfections  of  the  divine 
nature,  the  astonishing  work  of  redemption  by  Jesus  Christ, 
the  glorious  excellency  of  his  person,  and  the  wonderful 
benefits  of  his  salvation,  the  incomparable  glories  of  the  hea- 
venly  world,  the  preciousness  of  your  soul,  with  its  various 
wants,  and  the  like,  should  be  the  most  common,  as  they  are 
the  most  important  subjects  of  your  contemplation.  Engage 
in  this  business,  as  in  the  presence  of  God,  call  in  your 
thoughts  from  every  foreign  concern,  and  keep  them  closely 
engaged.  Deeply  rause,  until  the  f  re  burns:  meditate  on  di- 
vine  and  eternal  things,  till  they  become  real  and  visible  to 
the  eyes  of  your  mind;  even  till  your  soul  is  brought  (if  it 
pleases  God)  to  the  top  of  Pisgah,  and  to  a  view  of  the  hea- 
venly  Canaan.  But  I  need  not  insist  upon  the  methods  of 
performing  this  duty.  By  a  faithful  and  steady  attendance 
upon  it,  your  experience  will  quickly  teach  you  the  best  man- 
ner of  its  performance. 

And  now  being  brought  to  the  close  of  the  day,  end  it  as 
you  began  it,  with  respect  to  the  duties  both  of  youi  closet 
and  family.  And  when  you  betake  yourself  to  your  rest, 
review  the  conduct  of  the  day  past;  and  consider  what  matter 
of  repentance,  or  of  thanksgiving,  is  thereby  before  you.  So- 
lemnly interrogate  yourself,  whether  you  are  fit  to  die,  and 
what  your  state  is  like  to  prove,  if  you  this  night  should  awake 
in  the  eternal  world.     Your  answer  to  this  momentous  ^uea- 


2^95  WALKING    WITH    G«D. 

tion  must  either  excite  your  diligence  to  flee  from  the  wrath 
to  come;  or  animate  your  love  ami  gratitude  to  God,  and  your 
zeal  for  his  service,  in  hope  of  the  glory  to  be  revealed.  To 
conclude,  endeavor  to  improve  your  waking  minutes  on  your 
bed  (whether  before  you  first  fall  asleep,  or  when  you  shall 
awake  in  the  night)  in  religious  and  divine  meditation.  So, 
when  you  wake  and  rise  in  the  morning,  still  be  with  God. 

Thus  I  have  set  before  you  a  method  of  filling  up  your  time 
with  duty;  with  such  duties,  as  will  every  one  of  them  tend 
to  promote  your  progress  to  eternal  bliss.  And  I  need  now 
only  further  put  you  in  mind,  that  besides  these  daily  exer- 
cises of  religion,  there  are  seasons  wherein  the  whole  day 
should  be  taken  up  in  the  immediate  service  of  God:  except- 
ing when  we  are  called  oif  by  works  of  necessity  and  mercy. 
Such  as  the  Lord's  day,  which  ought  to  be  so  strictly  sancti- 
fied,  that  we  should  not  so  much  as  allow  ourselves  to  think 
our  own  thoughts,  or  to  speak  our  own  words.  Such  likewise 
are  occasional  days  of  humiliation  and  thanksgiving,  which 
the  Scripture  calls  our  Sabbaths.  The  frequent  and  devout 
celebration  of  these  days  may  prove  of  eminent  usefulness  to 
promote  the  life  and  power  of  godliness.  The  Scriptures  do 
not  indeed  direct  how  often  these  should  be  attended.  They 
are  a  free-will  offering:  and  the  state  of  your  soul,  with  the 
dispensations  of  Providence  towards  yourself,  your  family,  or 
the  church  of  God;  and  the  respective  business,  whether  tem- 
poral or  spiritual,  which  you  have  before  you,  will  be  a  suf- 
ficient direction,  as  to  the  time  and  manner  of  performing 
these  duties. 

I  would  suggest  here  one  thing  more:  you  would  do  wisely 
to  keep  an  exact  account  in  writing,  of  your  daily  expense  of 
time.  Before  you  go  to  bed,  recollect  and  record  (at  least  in 
some  brief  hints)  the  business  you  have  done,  the  duties  per- 
formed, the  mercies  received,  the  frames  of  your  soul,  the 
dispensations  of  providence,  with  the  sins  and  imperfections 
of  the  day  past.  Let  this  be  done  so,  that  you  yourself,  up- 
on a  review,  can  understand  it;  though  there  may  be  some 
occurrences  requiring  a  veil  of  obscurity  to  be  thrown  over 
them,  that  they  may  not  be  understood  by  others,  if  ever  your 
papers  should  fall  into  their  hands.  By  this  means,  you  may 
always  have  before  you,  what  special  reformation  is  wanting, 
what  special  obligations  you  are  under  to  God;  and  what  pro- 
ficiency you  make  in  the  school  of  Christ. 

7.  Walk  by  faith  in  the  Son  of  God.  Whatever  you  do, 
lei  faith  ia  Christ  be  kept  in  daily  exercise,  and  run  through 


XVAtKlNG   WITH   GOI>«  S97 

all  your  duties  from  first  to  last.  I  have  siciapted  my  former 
directions  to  that  state  of  suspense^  which  you  are  in,  with 
respect  to  your  conversion  to  God.  *'  You  have  sometimes 
(you  tell  me)  refreshing  and  encouraging  hope,  that  you  have 
had  some  experience  of  those  marks  of  converting  grace, 
which  I  have  described."  Be  it  then  supposed  (as  I  trust 
there  is  ground  to  suppose)  that  the  hope  you  have  at  times 
is  well  founded;  in  this  case,  your  compj;qnce  with  those 
directions  is  the  best  means  cf  a  successful  and  delightful 
progress  towards  your  heavenly  inheritance.  But  you  com- 
plain, that  "  You  often  conflict  with  distressing  doubts  and 
fears,  that  the  prevalence  of  your  corruptions,  the  formality 
and  hypocrisy  of  your  duties,  and  the  dead  carnal  frames 
which  you  feel  in  yourself  too  frequently,  are  utterly  incon- 
sistent with  well-grounded  hopes  of  a  renewed  and  sancti  fied 
soul."  Were  your  case  indeed  according  to  your  fears,  what 
better  method  could  be  proposed,  than  to  attend  the  directions 
here  given,  in  order  to  seek  after  the  renewing  influences  of 
the  Spirit  of  God? 

But  I  must  observe  to  you,  there  is  one  thing  that  is  emi- 
nently of  importance,  and  which  seems  yet  wanting  in  order 
to  your  maintaining  a  heavenly  conversation,  and  a  comfort- 
able "  walk  with  God."  To  "  walk  with  God,''  is  to  "  walk 
in  Christ,"  and  to  have  "  the  life  which  v/e  live  in  the  flesh, 
be  by  the  faith  of  the  Son  of  God."  It  is  hy  faith  m  Christ, 
that  we  have  access  to  the  throne  of  grace.  "  By  whom  also 
we  have  access  by  faith,  into  this  grace  wherein  we  stand," 
Rom.  5:2.  It  is  hj faith  in  Christ,  that  our  persons  and  ser- 
vices find  acceptance  with  God.  "  Who  hatn  made  us  accept- 
ed  in  the  beloved,"  Eph.  1:6.  It  is  by  faitli  m  Christ,  that 
our  corruptions  are  mortified,  and  our  hearts  cleansed.  "  Pu- 
rifying their  hearts  by  faith,"  Acts  15:9.  It  is  hy  faith  in 
Christ,  that  we  are  enabled  to  tread  the  v/orld  and  its  idol 
vanities  under  our  feet.  "  And  this  is  the  victory  that  over- 
cometh  the  world,  even  our  faith,"  1  John  5:4.  it  is  by 
faith^  that  we  enjoy  the  consolations  and  pleasures  of  a  reli- 
gious life.  "  We  have  joy  and  peace  in  believing,"  Horn. 
15:13.  It  is  by /«i;^  in  Christ,  and  by  our  •' holding  fast 
our  confidence  firm  unto  the  end,"  that  we  are  rendered  sta- 
ble and  steadfast  in  our  religious  course,  and  enabled  to 
persevere  to  the  end.  "  Thou  standest  by  faith:  Be  not 
high-minded,  but  fear,"  Rom.  11:20.  It  is  hy  faith,  that  we 
obtain  the  sealings  of  the  blessed  Spirit,  and  the  earnests  of 
our  future  inheritance.    "  In  whom  also,  after  that  ye  believ- 


298  WALKING   WITH    GOD. 

ed,  ye  were  sealed  with  that  holy  Spirit  of  promise,  which  is 
the  earnest  of  our  inheritance,"  Eph.  1;13,14.  And  in  a 
word,  it  is  hy  faith,  that  we  keep  the  mark  for  the  prize  of 
our  high  calling  in  view,  and  are  actuated  to  the  diligent  pur- 
suit of  the  recompense  of  reward.  "  Faith  is  the  substance 
of  things  hoped  for;  and  the  evidence  of  things  not  seen," 
Heb.  11:1.  Thus  you  see,  that  if  you  would  "walk  with 
God,"  you  must  "  walk  by  faith  in  the  Son  of  God."  Here, 
therefore,  it  seems  needful  to  give  you  some  plain  and  fa- 
miliar directions. 

And  I  would  first  direct  you  to  "  look  to  Jesus  as  the  au- 
thor and  finisher  of  your  faith."  "  You  are  (you  say)  uncer' 
tain,  whether  you  have  a  true  faith,  or  not?"  Look  then  to 
this  fountain  of  all  grace,  to  get  your  doubts  removed,  to  be 
freed  from  this  uncomfortable  suspense  of  mind,  and  to  be 
sensibly,  as  well  as  really,  united  to  that  glorious  head  of  all 
spiritual  influences.  Be  frequently  lifting  up  your  soul  to 
him,  with  snch  aspirations  as  these.  "  Blessed  Jesus!  Thou 
knowest  the  distracting  doubts  and  fears,  I  am  exercised  with; 
ai}d  my  perplexing  uncertainty  of  an  interest  in  ai>d  union 
unto  thee  hy  faith.  A  difficulty,  which  thou  only  canst  re- 
move, by  the  operations  of  thy  holy  Spirit.  Thou  hast  invi- 
ted  me  to  '  come  unto  thee,  to  buy  wine  and  milk  without 
money  and  without  price;'  and  to  '  take  of  the  water  of  life 
freely.'  O  Lord,  I  desire,  I  resolve  to  cemply  with  the  gra- 
cious  invitation.  ' Lord  P  would  'believe:  Help  thou  mine 
unbelief.'  Thou  hast  promised,  that  if  I  come  to  thee,  thou 
wiit  in  no  wise  cast  me  out.'  Lord  [  would  come  at  thy  call. 
'Draw  me,  and  I  shall  run  after  thee.'  Thou  didst  '  come  to 
seek  and  to  save  that  which  was  lost;'  and  to '  call  sinners  to 
repentance.'  As  a  lost,  perishing  sinner,  I  would  therefore 
look  unto  thee  for  pardon,  sanctification,and  eternal  salvation. 
'  Thou  only  hast  the  words  of  eternal  life.'  To  thee,  there- 
fore, I  repair,  as  to  the  '  fountain  of  life,'  and  the  foundation 
of  all  my  hope,  that '  of  thy  fulness  I  may  receive,  even  grace 
for  grace.'  Here  is  my  last  refuge.  Look,  blessed  Lord, 
upon  a  poor  guilty  polluted  soul!  Replenish  me  with  thy 
grace.  Give"  me  that  faith,  whereby  I  may  comply  with  thy 
gracious  invitations,  rely  upon  thy  precious  promises;  and 
derive  all  supplies  of  grace  from  the  inexhaustible  treasury 
of  thy  grace  and  goodness." 

You  must  endeavor,  likewise,  to  act  faith  in  Christ  for 
vour  justification,  and  for  your  acceptance  with  God  in  the 
duties  of  religion;  to  rely  upon  him  "  as  the  Lord  your  right- 


WALKING   WITH   GOD.  299 

eousness;"  and  to  "  make  mention  of  his  righteousness,  even 
of  that  only."  I  have  spoken  particularly  to  this  in  some  of 
my  former  letters,  to  which  I  shall  only  add,  You  must  ap- 
proach the  presence  of  God  under  a  deep  impression  of  your 
guilt,  pollution,  and  unworthiness,  and  yet  with  an  humble 
dependancc  upon  the  infinite  merit  and  lighteousness  of 
Christ,  for  access  unto  God  the  Father,  and  acceptance  in 
the  Beloved.  You  must  live  in  an  humble  confidence  in 
Christ,  as  the  "  propitiation  for  your  sins;"  as  your  continual 
"advocate  with  the  Father;"  and  as  a  constant  source  of  "right- 
eousness and  strength"  to  your  soul.  And  all  your  expecta- 
tions of  pardoning,  sanctifying,  and  saving  mercy  must  be 
derived  only  from  Jesus  Christ,  "  who  is  our  hope,  the  hope 
of  Israel,  and  the  Saviour  thereof." 

You  must  also  act  faith  in  Christ  for  quickening,  and 
strengthening,  as  well  as  justifying  grace.  Do  your  corrup- 
tions prevail]  Bring  them  to  the  "  cross  of  Christ."  Look  to 
and  humbly  depend  upon  "  the  law  of  the  Spirit  of  life  in 
Christ  Jesus,  to  make  you  free  from  the  law  of  sin  and  death." 
Do  dead,  carnal,  or  formal  frames  prevail  upon  you?  Strive 
to  quicken  your  soul  by  enlivening  meditations  on  the  ama- 
zing transactions  of'  redeeming  love;  and  firmly  rely  upon 
Christ,  for  the  quickening  influences  of  his  Spirit.  You  will 
always  find  your  soul  enlivened,  your  graces  invigorated,  and 
your  afTections  spiritualized,  in  proportion  to  your  humble, 
steady,  cheerful  dependance  upon  Christ  for  all  those  supplies 
of  grace  you  stand  in  need  of.  Thus  then,  wait  upon  the 
Lord  Jesus  Christ;  and  "  be  of  good  courage;  and  he  shall 
strengthen  thine  heart."  "  Wait,  I  say,  on  the  Lord."  So 
shall  you  "  mount  up  with  wings  as  the  eagle,  you  shall  run 
and  not  be  weary;  you  shall  walk  and  not  faint." 

I  will  only  subjoin,  that  you  must  live  by  faith,  under  all 
your  various  circumstances  of  life,  and  under  all  the  difl^er- 
ent  dispensations  of  God's  holy  providence.  Are  you  in  the 
dark,  and  under  inward  trials?  Remember,  that  "  we  walk 
by  faith,  not  by  sight."  Be  humbled,  but  not  discouraged, 
by  your  deadness,  darkness,  temptations,  or  corruptions:  for 
however  your  spiritual  frames,  affections,  or  dispositions  of  soul 
may  change,  yet  "  Christ  Jesus  is  the  same,  yesterday,  to-day, 
and  for  ever;"  and  may  be  safely  trusted  for  deliverance, 
how  distressing  soever  your  condition.  Hence,  "  when  you 
walk  in  darkness,  and  see  no  light;  yet  trust  in  the  name  of 
the  Lord,  and'  (by  faith  in  Christ)  stay  yourself  upon  your 
God."     Are  you  under  outward  afflictions,  and  adverse  dis- 


300  WALKING   WITH    GOD. 

pensations  of  providence?  Act  faith  in  the  promises;  all  of 
which  "  are  in  Christ  Yea,  and  in  him  Amen,  to  the  glory  of 
God:"  and  humbly  hope,  that  according  to  God's  gracious 
promise  "  all  things  shall  work  together  for  your  good;"  and 
that  "your  light  affliction,  which  is  but  for  a  moment, will 
work  for  you  a  far  more  exceeding  and  eternal  weight  of 
glory."  But  you  are  in  doubt  about  your  interest  in  the 
promises:  Well,  let  your  hearty  acceptance  of  Christ,  and 
your  humble  dependance  upon  the  promises  in  him,  remove 
your  doubts.  Act  always  under  the  influence  of  this  maxim, 
that  "  you  cannot  trust  too  little  to  yourself,  nor  too  much  to 
Christ."  To  conclude,  if  you  want  spiritual  life,  "  Christ 
Jesus  is  our  life:"  you  must  look  to  and  depend  upon  him 
for  it.  If  you  want  light,  "  he  also  is  the  light  of  men;"  and 
his  Spirit  must  be  a  "  word  behind  you,  saying.  This  is  the 
way,  walk  ye  in  it."  If  you  want  comfort,  "  your  consola- 
tion must  be  in  Christ;"  and  you  must  *'  rejoice  in  Christ 
Jesus,  without  confidence  in  the  flesh."  Would  you  live 
near  to  God?  "  Draw  near  with  a  full  assurance  of  faith." 
Would  you  have  a  victory  over  the  sting  and  terror  of  death? 
You  must  be  "  delivered  from  this  bondage,"  and  "  obtain 
the  victory,  through  Jesus  Christ  our  Lord."  Would  you  live 
in  the  prospect  of  a  blessed  immortality!  "  Christ  in  you  is 
the  hope  of  glory."  Thus  to  live  is  Christ  and  then  to  die 
is  gain:  gain  unspeakable !  "  To  depart  and  to  be  with 
Christ,  which  is  far  better  than  to  abide  in  the  flesh,"  under 
the  happiest  circumstances  of  life,  even  amidst  all  the  honors, 
pleasures,  and  riches  of  this  vain,  perishing  world. 

Thus  I  have  given  you  some  brief  general  hints  concern- 
ing that  "  walk  with  God,"  which  he  who  would  be  a  "  Chris- 
tian indeed,"  and  would  possess  "  the  peace  of  God"  in  his 
soul,  should  endeavor  to  maintain.  Your  own  experience  in 
the  divine  life  will  teach  you  how  to  improve  upon  these  di- 
rections; and  to  make  a  continued  progress  from  grace  to 
grace,  and  from  strength  to  strength,  till  you  come  to  the  per- 
fection of  grace  in  glory. 

Now,  that  the  God  of  all  grace  may  grant  you  the  "  supply 
of  the  Spirit  of  Jesus  Christ,"  in  his  sanctifying,  quickening, 
comforting  influences;  and  that  he  would  "  guide  you  by  his 
counsel,"  and  "  keep  you  by  his  power  through  faith  unto 
salvation,"  is  the  piayer  of. 

Sir,  your  sincere  friend,  and  servant, 
J.  DICKINSON. 

FINIS. 


DATE  DUE 

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